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OF     PHILADELPHIA,     PA. 

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A  BRIDLE  FOR  THE  ASS, 

AND 

1  BOD  FOR  THE  FOOL'S  BACK. 


A  BRIDLE  FOR  THE  ASS, 

AND 

A  ROD  FOR  THE  FOOL'S  BACK: 

Prov.  xxvi.  3. 
CONTAINING 

AN  ANSWER  TO  A  BOOK 

A  SEAL  UPON  THE  LIPS 

OF 

UNITARIANS,  TRINITARIANS,  AND  ALL  OTHERS  ^VHO  REFUSE 

TO  ACKNOWLEDGE  THE  SOLE,  SUPREME,  AND  EXCLUSIVE 

DIVINITY  OF  OUR  LORD  AND  SAVIOUR  JESUS  CHRIST; 

CONTAISIN& 

ILLUSTRATIONS 

OF  ONE  HUNDRED  AND  FORTY-FOUR  PASSAGES 

IN 

THE  FOUR  EVAJ^GELISTS  AJVD  TEE  APOCALYPSE, 
IN  PROOF  THAT 

JESUS  CHRIST 

IS  THE 

SUPREME  AND   ONLY  GOD   OF  HEAVEN  AND  EARTH, 

BY  ROBERT  HINDMARSH. 


Jehovah  shall  sell  Sicera  into  the  hand  of  a  \Vomsn....Judg.  iv.  9. 
By  sound  speech,  that  cannot  be  condemned....Ti<.  ii.  8.  Jer.  xxiii.  21,  22. 


BY  CATHARINE  CHARLETON. 


PRINTED  FOR  THE  AUTHOR,  BY  WM.  FRY. 
1816. 


ANSWER,   &c, 


Then  will  I  turn  to  the  people  a  pure  language^  that  they  may  call  all  upot. 

the  name  of  Jehovah,  to  serve  him  with  one  consent.  Zeph.  iii.  9. 
Thy  -word  is  very  pure.  Ps.  cxix.  140. 

The  two  parts  of  "  The  Book,*'  commonly  called  "  The 
Old  and  the  New  Testaments,"  are  "  two  witnesses'*  of,  and 
for  God.  Rev.  xi.  In  the  first  is  contained  his  oath,  in  the  se- 
cond, a  display  of  his  faithfulness. 

The  oath  was  made  to  a  man,  viz.  Abraham,  respecting  his 
seed,  which  seed,  saith  an  eye-witness,*  is  the  Christ;  a  term 
synonymous  to  "  his  anointed."  Ps.  ii.  2.  Acts  iv.  26.  "  And 
because  he  could  swear  by  no  greater,  he  swore  by  himself;" 
witnessed  by  "  the  messenger  of  Jehovah,"  who  "  called  unto 
Abraham  out  of  heaven  the  second  time,  and  said,  '  by  my- 
self have  I  sworn,  saith  Jehovah.'"  Gen.  xxii.  15 — 19. 

This  covenant  was  confirmed  with  an  oath.  **  Jehovah  hath 
sworn  (unto  Abraham,)  and  will  not  repent.  Thou  art  a  priest 
for  ever,  after  the  order  of  Melchizedek."  Ps.  ex.  4. 

As  this  order  was  previous  to  the  oath,  sworn  unto  Abra- 
ham, the  covenant  likewise  must  have  taken  place  with  the 
order;  even  before  the  days  of  Melchizedek,  who  was  con- 
temporary with  Abraham.  For  there  was  certainly  a  church, 
previous  to  that  day,  yea,  before  the  flood,  which,  by  promise, 
looked  for  a  deliverer;  thereby  delivering  from  the  fear  of 
death  those  *'  who  all  their  life-time  were  subject  to  bondage." 
Heb.  ii.  14,15.  Therefore,  there  were  prophets,  standing  in 
this  covenant  and  order,  from  of  old,  from  everlasting;  from 
the  beginning,  the  first  age.  Luke  i.  70.  Acts  iii.  21.  Adam, 
therefore,  as  the  proclaimer  of  the  "  glad  tidings,"  must  have 

•  Acts  xxii.  14,  15.  1  Cor.  xv.  8.  ix.  1. 
A 


stood  in  this  order,  which  is  not  after  the  law  of  a  carnal  com- 
mandment, viz.  the  blood  of  bulls  and  of  goats,  and  the  sprink- 
ling of  the  ashes  of  a  red  heifer,  but  after  the  power  of  an 
endless  life.  Adam  was  the  first  prophet;  the  first  priest;  the 
first  king;  publishing,  through  Messiah,  an  endless  life,  viz. 
the  seed  of  the  woman  shall  come,  and  through  death,  destroy 
him  that  had  the  power  of  death  over  them,  viz.  the  serpent. 
And  being  an  order,  "  after  the  power  of  an  endless  life," 
then  did  Messiah^^  go  forth  in  the  beginning  of  the  "  glad 
tidings,"  the  foundation  of  which  was,  the  first  promise.  Gen. 
iii.  15.  "  And  Adam,"  saith  the  ambassador  for  Christ,  "  is 
the  figure  of  him  that  was  to  come."  Mic.  v.  2.  Rom.  v.  14. 
For  if  there  had  been  no  priest  of  this  order,  previous  to  the 
days  of  Melchizedek,  in  no  way  could  it  be  said,  Adam  is  the 
figure  of  him  that  was  to  come.  Adam  also  was  the  son  of 
God;  and  Jesus  the  son  of  God,  is  likewise  the  son  of  the 
man  who  was  the  son  of  God.  Luke  iii.  38.  Hence  it  is  evi- 
dent, that  Emanuel  Swedenborg's  newly  sprung  up'  plan,  to 
build  a  new  church  upon,  must  be  one  of  the  harlots  of  the 
mother.  Rev.  xvii.  5.  For  surely  the  apostle  did  not  mean 
that  Adam  is  a  figure  of  his  Creator;  but,  that  he  is  the  figure 
of  Messiah,  by  whom  he  made  Adam  in  a  figure.  For  "  by 
him,"  viz.  Messiah,  "  all  things  were  made,  and  without  him 
was  not  any  thing  made  that  was  made." 

This  order  includes  a  king.  Hence,  he  who  officiated  after 
the  flood,  his  name  was  called  Melchizedek. f  First,  being  by 
interpretation  king  of  righteousness;  after  that,  also,  king  of 
Salem,  which  is  king  of  peace.  This  name,  thus  interpreted, 
could  not  have  been  used  as  his  common  nominative,  but  his 
title  of  office;  and  as  a  common  nominative,  he  must  have  had 
some  other  name4    The  title  must  have  had  its  root  in  the 

*  "  His  son,"  who  was  made  of  a  woman,  also  believed.  Gal.  iv.  4.  See  Ps. 
cxvi.  10.  Mat.  XX.  17  to  20.  Ps.  xvi.  8  to  11.  ii  Cor.  iv.  13. 

I  This  name  is  but  twice  mentioned  in  the  first  Witness. 

X  Heb.  V.  11.  What  a  pleasure  it  is  to  converse  with  those  who  are  of  "  a 
quick  understanding^."  I,  for  my  part,  ain  persuaded  in  my  mind,  that  this 
was  Shem.  For  is  it  reasonable  to  suppose  that  Abraham,  one  of  the  greatest 
characters  of  that  age,  and  who  was  of  that  lineage,  knew  not  Shem?  so 
shortly  after  such  an  horrible  devastation,  with  the  many  ruins  all  around, 
that  he  knew  not  his  preserved  grandsire?  In  calculating  the  age  of  Shem, 
we  find  that  he  lived  in  the  days  of  Abraham,  "  The  priest  of  the  most  high 


doctrine  which  he  taught,  resisting  the  opposition,  and  show- 
ing that  his  doctrine  was  true,  by  setting  a  righteous  example 
to  the  nations,  having  a  people,  whom  he  governed,  of  the 
same  nature  and  manners  of  himself;  for  surely,  being  a  king, 
he  must  have  had  subjects;  and  according  to  the  proverb, 
"  Like  people  like  priest." 

Hence  we  find,  that  the  interpretation  of  a  name,  is  no  evi- 
dence to  be  admitted  against  ''  the  man  Christ  Jesus;"  who, 
of  God,  is  made  unto  us,  wisdom,  righteousness,  sanctifica- 
tion,  and  redemption;"  that,  according  as  it  is  written,  "  He 
that  glorieth,  let  him  glory  in  the  Lord;"  and  we  do,  "  thanks 
be  unto  God  for  his  unspeakable  gift." 

Jesus,  speaking  of  himself,  said  unto  the  Jews,  "  Ye  seek 
to  kill  me,  a  man  that  hath  told  you  the  truth,  which  I  have 
heard  of  God;  this  did  not  Abraham."  John  viii.  40.  Do  the 
followers  of  these  men  ever  read  the  Bible?  yea,  they  read, 
but  it  is  that  they  may  bend  the  scriptures  to  your  books,  and 
not  to  try  your  doctrines  by  the  Bible.  This  man,  who,  by  an 
oath,  is  made  a  priest  for  ever,  after  the  order  of  Melchizedek, 
in  like  manner  as  he  was,  is  also  king  of  righteousness:  as  it 
is  written,  Isa.  xxxii.  1.  Behold,  a  king  shall  reign  in  righte- 
ousness. So  likewise  king  of  peace;  as  it  is  also  written,  his 
name  shall  be  called  the  prince  of  peace.  Chap.  ix.  6.  "  The 
government  shall  be  upon  his  shoulder."  Which  prophecy  you 
pervert,  and  among  the  *'  many  inventions,"  set  up  in  your 
imaginations  a  fable,  something  like  that  of  Atlas  with  a  globe 
upon  his  back. 

Does  "  the  government,"  signify  "  the  universe?"  or,  ''  the 
government  upon  his  shoulder,"  the  resting  the  government  of 
the  universe  upon  his  shoulder?  If  so,  according  to  the  idiom 
of  this  writer,  viz.  "  the  universe,"*  how  was  it  kept  up,  pre- 
vious to  the  fulfilment  of  the  prophecy?  Observe,  "  the  go- 
vernment shall  be  upon  his  shoulder."  And  again,  chap.  xxii. 
21.  (for  he  speaketh  of  the  same  person,)  I  will  commit  thy 

God,"  continued  in  no  other  lineage  than  that  of  Messiah.  And  could  it  have 
been,  that  no  conversation  took  place  with  those  peculiar  men;  or,  that 
**  The  priest  of  the  most  high  God,"  blessed  him  who  had  the  promises, 
■without  knowing  what  the  promises  were?  Heb.  vii.  6,  7.  A.nd  the  tithes 
?nust  have  been  the  life;  verse  8.  see  Luke  ix.  56. 
*  A  Seal  upon  the  Lips,  see  page  84. 


government  into  his  handsi  and  he  shall  be  a  father  to  the  in' 
habitants  of  Jerusalem,  and  to  the  house  of  Judah.  This  is 
what  is  meant  by  "  the  everlasting  father;'*  chap.  ix.  6.  In 
Jesus  all  these  prophecies  meet;  they  fit  no  messenger  that  was 
before  him.  Heb.  i.  13.  Thou  lovest  righteousness  and  hatest 
wickedness,  therefore  God,  thy  God,  hath  anointed  thee  with 
the  oil  of  gladness  above  thy  fellows;  Ps.  xlv.  7.  For  all  have 
sinned  and  come  short  of  the  glory  of  God,  but  this  one  man. 
i  Pet.  ii.  22.  Rom.  iii.  23.  Only  look  at  the  connexion,  Isa. 
ix.  7.  Is  "  establishing  the  throne  of  David  with  judgment 
and  with  justice,  any  thing  to  do  with  Emanuel  Swedenborg's 
"  World  of  Spirits^'  &c.  This  is  common  sense,  and  what  may 
be  adapted  to  the  meanest  capacity;  whereas,  "  our  volume," 
as  this  writer  calls  his  book,  is  an  assemblage  of  broken  scrip- 
tures, huddled  up  into  a  mixed  medley  of  what  I  must,  with- 
out any  ceremony,  call  common  nonsense  of  the  day,  with  which 
he  has  set  us  all  at  defiance,  by  his  title  page,  viz.  "A  Seal  upon 
the  Lips,"  (I  suppose,  having  a  presentiment  of  the  words  of 
the  apostle,  viz.  "  That  every  mouth  may  be  stopped.")  What 
a  modern  Goliath  is  here! 

I  give  him  credit  for  the  indefatigable  zeal  he  must  have 
had  in  selecting,  here  and  there,  for  *'  our  volume;"  but  at 
the  same  time,  must  condemn,  "  for  the  truth's  sake,"  the 
unsound  speech  of  which  it  is  composed. 

I  am  but  a  weak  instrument,  when  compared  to  him  in 
"  philosophy,  and  oppositions  of  science,  falsely  so  called," 
neither  can  I  read  the  "  Two  Witnesses"  in  "  the  dead  lan- 
guages;" but  at  the  same  time,  am  confident,  that  the  not 
translating  them  out  of  their  original  state,  for  the  benefit  of 
all,  Rom.  xvi.  26.  is  what  is  meant  by  their  prophesying  in 
sackcloth:  in  which  state  they  continued,  a  thousand,  two 
hundred, and  three  score  days.  For  although  they  were  original- 
ly spoken,  and  written  in  these  languages,  and  well  understood 
by  those,  whose  speech  they  origmally  were;  yet,  when  the 
nations  became  commixed,  and  the  thoughts  of  men  were  con- 
veyed by  a  mixture  of  all  former  tongues,  keeping  them  in  an 
incommunicable  language,  common  to  all  in  the  former  ages, 
but  ceased  to  be  so  when  the  nations  mingled  one  with  ano- 
ther, was  sackcloth  indeed.  For  even  the  Jews,  who,  as  yet, 
are  a  distinct  people,  have  long  lost  the  Hebrew  as  a  common 


mood  of  expressing  their  thoughts,  and  now  teach  it  only  to 
some  of  their  children,  as  a  learned  language^  and  he  that  can 
read,  write,  and  speak  it  the  most  correct,  is  considered  a  very- 
learned  man. 

This  sackcloth*  commenced,  when  the  Greek  tongue  be- 
came corrupted;  that  people  being  mixed  with  the  others,  and 
the  Greek  tongue  was  taught,  not  as  a  vernacular,  but  as  a 
learned  language.  By  this  time,  the  priestcraft  found  its  inte- 
rest in  keeping  them  in  that  state.  Thus  they  prophesied  in 
sackcloth;  and  at  the  time  none  denied  their  validity:  but 
since  they  have  been  brought  out  of  the  sackcloth,  the  cry  is, 
"  Interpolation;"  "  doubtful,"  &c.  But  E.  S.  has  found  out  a 
new  method  of  getting  rid  of  what  is  obnoxious  to  his  system; 
for  not  satisfied  with  breaking  scriptures  as  the  others  also  do, 
making  them  appear  to  say,  what  in  themselves  they  do  not 
say;  he  has  undertaken  to  cut  down  and  kill  the  testimonj^  of 
"  thousand  thousands;"  and  has  likewise  undertaken  to  root 
up,  by  invalidating,  the  only  *•>  divine  authority"  that  even  the 
poor  Jews  themselves  have  for  the  genealogy  of  all  the  kings 
of  the  house  of  Judah,  viz.  "  The  Book  of  Ruth!" 

But,  as  it  is  written,  Take  away  the  foundations,  and  what 
can  the  righteous  do?  Let  us  therefore  keep  close  to  the  found- 
ations, and  with  them  root  tip  the  foundations  of  Babylon  of 
oldj  but,  first  of  all,  the  walls  must  come  down,  then  the  in- 
side works  can  be  examined.  Our  foundation  is  sure;  only  let 

*  Rev.  vi.  12.  we  read  the  same  word;  the  **  one  of  the  four,"  verse  1. 
signifieth  judgment.  This  chapter  is,  in  figures,  descriptive  of  the  horrible 
destruction  of  Jerusalem  (after  the  gospel  had  been  preached  unto  all  nations, 
for  a  witness  of  the  justice  of  God,  in  their  destruction.  Mat.  xxiv.  14.  Luke 
xxiii.  28,  29,  30, 31.  Hose.  x.  8.)  and  the  dreadful  darkness  that  stood  between 
it  and  the  light.  Rev.  vii.  the  elect  remnant  are  numbered  and  sealed.  See 
Rom.  xi.  5,  7.  and  who  are,  the  "  royal  priesthood,"  {/c.  to  the  Gentiles, 
1  Pet.  ii.  5,  9.  Mica  v  7,  8.  Called  a  Company  of  Virgins,  Rev.  xiv.  And 
also  **  the  Bride."  xxii.  17.  Who,  having  an  unction  from  the  Holy  One, 
and  like  their  Lord,  knew  all  things,  i  John  ii.  20.  27.  The  Epistles  of 
Peter  are  strictly  confined  to  them:  also  the  First  Epistle  of  John;  likewise 
that  of  James  to  the  Twelve  Tribes,  out  of  which  came  the  remnant;  and 
that  to  the  Hebrews,  respecting  the  two  worlds,  or  covenants.  It  is  a  mis- 
taken notion  that  "  the  great  congregation"  is  the  bride.  See  Isa.  xlix.  18 
and  Ixi.  6.  8,  9.  Tlie  bride,  now,  is  "  the  doctrine"  unadulterated,  as  that 
virgin  company  with  their  Lord  as  their  leader,  by  whom  it  was  established 
''  The  doctrine  of  God,  in  itself,  is  pure,  converting  the  soul." 


us  beware  how  we  build  thereon.  For  "  other  foundation  can 
no  man  lay,  than  that  is  laid,  which  is  Jesus  the  Christ." 
Though  they  have  been  a  long  time  trying  what  they  could  do 
in  that  way,  yet  the  gates  of  Hades,  i.  e.  darkness,  have  not 
yet  been  able  to  prevail  against  it.  He  is  before  all  things, 
and  by  him  all  things  consist,  and  he  is  the  head  of  the  body, 
(viz.  the  great  congregation,  Ps.  xxxv.  18.  xxii.  25.  xl.  9, 10.) 
the  church,  (he)  who  is  the  beginning,  but  not  the  beginner, 
the  first-born  from  the  dead,  that  in  all  he  might  have  the  pre- 
eminence; for  it  pleased  "  the  God  of  our  Lord  Jesus  Christ, 
the  Father  of  glory,"  that  in  him  should  all  fulness  dwell.  Col. 
i.  17,  18,  19.  Eph.  i.  17.  Here  I  would  ask  the  followers  of 
E.  S.  (as  to  the  other  party,  they  get  over  these  things  by  the 
fable  which  they  call  "  manhood;")  is  it  reasonable  to  suppose, 
that  the  apostle  is  here  speaking  of  "  the  only  true  God,"  ac- 
cording to  the  assertion  of  this  writer?  To  wit,  that  he  was  the 
first-born  from  the  dead,  that  in  all  he  might  have  the  pre- 
eminence? &c.  Hence  it  is  evident,  that  he  is  a  "  subyerter" 
of  the  testimony  of  "  the  ambassadors  for  Christ;"  yea,  you 
despise  the  testimony  of  these  men,  and  attempt  to  break  the 
"great  chain"  of  truth,  but  these  attempts  have  all  failed,  and 
the  united  witnesses  are  in  our  hands. 

As  to  this  writer's  testimony,  that  "  the  four  Gospels,  and 
the  Apocalypse  are  the  only  divine  books  of  the  New  Testa- 
ment,"* it  is  a  testimony  of  E.  S.;  and  it  hath  nothing  to  do 
with  the  spirit  of  prophecy,  which  is  the  testimony  of  Jesus. 
In  the  first  instance,  it  knoweth  nothing  of  "  four  gospels;" 
and  his  very  idiom  showeth  his  "  nakedness."!  There  is  only 
one  gospel;  and  that  of  Peter,  James,  John,  Paul,  Matthew, 
Mark,  Luke,  &c.  it  is  but  one  voice,  one  witness,  one  glad 
tidings,  one  good  news,  sounded  all  through  "  the  book,"  from 
Adam  downwards.  :|:  Jude  3. 

This  gospel  was  preached  unto  Abraham  ;§  and  ages  before 
Abraham,  was  a  revelation  made  of  this  glad  tidings.  The 
covenant  with  Abraham  is  in  the  same  form  of  speech;  only 
the  difference  of  gender  is  pointed  out,  viz.  I  will  put  enmity 

*  A  Seal  upon  llie  I.ips,  &c.  Preface,  p.  viii. 

t  Rev.  iii.  18.  Ps.  xii.  6.  John  iii.  33,  34.  xvii.  8. 

^  Rom.  ii.  16.  ii  Tim,  ii.  8.  Gal.  ii.  7,  8,  9.  §  Gal.  iii.  8. 


between  thee  and  the  woman,*  and  between  thy  seed  and  her 
seed,  it  shall  bruise  thy  head,  and  thou  shalt  bruise  his  heel, 
Gen.  iii.  15.  xxii.  18.  Here  the  foundation  of  prophets  and 
apostles  was  laid;  and  Adam,  in  person  and  office,  is  the  figure 
of  him  that  was  to  come.  And  as  Abraham  saw  his  day,  and 
was  glad;  also,  by  analogy,  and  a  parity  of  reasoning,  in 
like  manner,  others  had'seen,  and  rejoiced,  ages  before  Abra- 
ham. Hence  he  beareth  witness  to  all  '"•  the  prophets,  who  had 
been  since  the  world  began,"  saying.  Before  Abraham  was,  I 
.rm.f  This  was,  is,  and  will  be,  "  The  everlasting  Gospel." 
"  Jesus  Christ,  the  same  yesterday,  to-day,  and  for  ever." 

Had  Abel  faith?  had  Noah  faith?  had  Abraham  faith?  and 
what  was  their  faith?  "  a  confident  expectation  of  things  hoped 
for,  a  convincement  of  the  mind  of  things  not  seen." 

This  foundation,  which  Jehovah  laid,  the  testimony  thereof 
is  in  the  holy  mountains  of  prophecy,  Ps.  Ixxxvii.  1.,  as  saith 
two  of  the  prophets,  "  Behold  upon  the  mountains  the  feet  of 
him  that  bringeth  good  tidings",  that  publisheth  peace." 

Every  false  system  is  a  harlot,  springing  out  of  the  old 
"  mother  of  harlots,  and  abominations  of  the  earth,"  viz. 
"  mystery,  Babylon  the  great."  She  also  hath  her  mountains; 
but  they  will  vanish  like  smoke  out  of  the  temple  of  God,  at 
the  appointed  time;  (ii  Thes.  ii.  4.)  when,  among  the  rest, 
Emanuel  Swedenborg's  "  White  Horse,"  and  Mahomet's 
"  Red  Cow,"  will  be  seen  to  be  as  foolish  fables  as  that  of 
the  "  great  goddess  Diana,  whom  all  Asia  and  the  world 
worshipped." 

Adam, "  is  the  figure  of  him  that  was  to  come,"  saith  one  of 
the  "  ambassadors  for  Christ."  Consequently,  he,  in  the  figure, 
is  a  prophet,  a  priest,  a  king;:j:  and  also,  according  to  the  gos- 
pel by  Luke,  "  the  son  of  God."  Luke  iii.  38.  Thus,  in  a 
figure,  Adam  was  created  by  Jesus  Christ:  But  "  the  God  of 
our  Lord  Jesus  Christ,"§  is  Jehovah.  Thou  hast  created 
all  things,  and  for  thy  pleasure  they  are,  and  were  created, 
Rev.  iv.  11.  viz.  "  Him  that  sat  on  the  throne,"  and  not  the 
Lamb,  who  came  and  took  the  book  out  of  the  right  hand  of 
him  that  sat  upon  the  throne;  and  whose  song  is  that  of  Mo- 

*  Rev.  xii.  1,  to  9 — 17-    This  was  the  persecuting  spirit,  in  the  latter  end 
of  the  old  dispensation.  Mat.  viii.  12.  John  viii.  44. 

t  Mat.  xiii.  17.  Heb.  xi.  39,  40.         t  Luke  x.  24.         §  Eph.  i.  17 


scs,  saying,  "  Great  and  marvellous  are  thy  works,  Lord  God 
Almighty;  true  and  just  are  thy  ways,  thou  King  of  saints." 
Thus  Moses,  and  Jesus,  (who  is  the  prophet  like  unto  Moses,*) 
both  sing  the  same  songif  and  neither  of  them  give  these  dog- 

*  Deut.  xviii.  18.   Acts  iii.  22. 

f  Deut.  xxxii.  1,  2,  3,  4.  43.  Rev.  xv.  3,  4.  But  none  but  the  elect  remnant 
could  learn  the  song",  Rev.  xiv.  Because  it  is.the  song  of  him  who  came  not 
to  be  ministered  unto,  but  to  minister,  Mat.  xx.  28.  In  like  manner,  the 
elect  remnant  were  "  ministering  spirits,"  to  the  Gentiles;  Acts  xiii. 
47.  Here  we  find  the  apostle  uses  the  plural  pronoun  '*  us;"  which  giveth 
the  sense  of  the  prophecy,  Isa.  xlix.  6.  That  the  work  should  be  accomplish- 
ed by  an  elect  remnant,  under  the  dominion  of  an  elect  head.  Hence,  saith 
the  apostle,  ye  received  me  as  a  messenger  of  God,  as  Christ  Jesus,  Gal.  iv. 
14.  See  Acts  xvi.  9.  and  xviii.  9,  10.  and  i  Pet.  ii.  12.  (Every  star  had  its 
sphere.  Dan.  xii.  3.)  Mic.  v.  f,  8.  Isa.lx.  1.  3,  4,  &c.  Ixi.  1.  6.  8,  9,  10.  Ixii. 
1,  2,  3,  4,  5.  10,  11,  12.  They  were  sent  forth  to  be  the  ministering  spirits  to 
the  Gentiles,  and  not  the  Gentiles  to  them.  They  were  of  one  mind.  Hence 
the  singular  pronoun,  *'  lift  up  thine  eyes  round  about  and  see,"  Isa.  Ix.  4. 
They  were  the  natural  branches  of  the  good  olive  tree;  not  grafted  in,  having 
never  been  separated  from  it.  Rom.  xi.  17.  They  fell  not  as  did  the  excision, 
but  kept  their  first  estate:  viz.  the  estate  to  which  they  had  be6n  appointed. 
For  surely,  a  vine  is  not  planted  to  one  spot;  but  a  luxurious  vine  runneth 
over  a  wall.  Gen.  xlix,  22.    Jer.  ii.  21. 

Jehovah  was  a  debtor  to  the  Gentiles.  I  do  not  want  any  thing  to  be  credit- 
ed on  my  word,  therefore  I  refer  the  reader  to  his  own  word,  viz.  Isa.  I.  1. 
And  if  througli  "  blindness  and  ignorance,*'  this  will  not  satisfy,  let  his  oath 
be  my  witness.  Gen.  xxii.  15,  to  18. 

This  seed,  he  received  in  a  figure:  Heb.  xi- 19;  that  is  to  say,  he  received 
Messiah  in  a  figure,  viz.  Isaac;  for  surely  he  meaneth  not  that  he  received 
Isaac  in  a  figure  of  Isaac;  but  the  attentive  mind  will  accurately  see  how  to 
place  the  pronouns. 

I  return  to  my  first  proposition,  to  wit:  they  were  the  ministers  of  righte- 
ousness and  peace  to  the  Gentiles;  (and  yet  are  to  all  who  hear  them;  to 
understand  me,  see  Acts  xiii.  27.  and  Heb.  xi.  4.  They  also  being  dead  yet 
speak)  as  it  is  written,  *'  Ye  shall  be  named  the  priests  of  Jehovah,"  [the 
most  deluded]  "  shall  call  you,  the  ministers  of  our  God,  (Acts  xvi.  17.) 
"Ye  shall  eat  the  riches  of  the  Gentiles,"  (Acts  xix.  19,  20,  24,  25,  26,  27. 
xvi.  19.)  "  And  in  their  glory  shall  ye  boast  yourselves."  See  Acts  xvii.  23, 
24,  28.  Amos  ix.  11,  12.  Acts  xv.  16,  17. 

This  minister  of  our  God  had  liis  spirit  (or  thoughts)  stirred  in  him,  even 
into  a  flame  of  fire,  at  the  abominations  then  before  him;  and  being  in  a 
flame  of  fire,  tliey  burst  forth  into  words,  (Jer.  v.  14.  xx.  9.  Ps.  xxxix.  3.  Isa. 
ix.  5.)  But  the  "  vile"  Jews,  then  ripe  for  destruction,  with  "the  oracles  of 
God"  in  their  hand,  (Rom.  iii.  2.  Deut.  vii.  5,  9,  10.)  disputed  the  propriety 
of  his  zeal,  (Acts  xvii.  16, 17.)  whose  teachers  in  their  zeal  had  compassed  sea 
and  land  to  make  one  proselyte;  and  when  they  had  made  him,  they  then 
made  him  two  fold  more  the  child  of  darkness  than  themselves.  They  had 
'  a  zeal  without  knowledge;'  and  this  zeal  of  his  house  had  eaten  Messiah  up; 


matical  men  any  authority  for  their  doctrines,  thereby  setting 
up  strange  gods  in  the  minds  of  the  people,  fabricated  in  the 
chambers  of  their  imagery.  As  to  this  writer's  masquerade 
work,  viz.  "  Divine  Human,  and  Human  Divine,"  *'  Divinity 
Humanized,  and  Humanity  Divinized,"  what  is  it  any  more 
than  a  puppet  of  E.  S.'s  fancy? — 1  would  advise  the  followers 
of  these  men  to  take  John  Baptist's  advice,  to  wit:  "  Behold 
the  Lamb  of  God,  which  takeih  away  the  sin  of  the  world;" 
that  great  sin,  even  idolatry.  Walk  as  he  walked.  This  is  sal- 
vation, by  Jesus  Christ.  This  is  beholding  him.  ""^Take  my 
yoke  upon  you,  and  learn  of  me,"  saith  he, "  for  I  am  meek  and 
lowly  in  heart;  and  ye  shall  find  rest  unto  your  souls,  for  my 
yoke  is  easy,  and  my  burden  is  light." 

But  this  writer  has  culled  the  preliminary,  to  answer  his  re- 
sisting of  the  light,  to  wit,  "  Come  unto  me,  all  ye  that  labour 
and  are  heavy  laden,  and  I  will  give  you  rest."  Here,  had  he 
added  the  conditions  of  the  preliminary,  viz.  "Take  my  yoke 
upon  you,"  &c.,  this  quite  alters  the  position  in  which  he  has 
placed  the  intent  of  his  words,  and  leaves  no  room  for  this 
writer's  violent  exclamation.  See  "Seal  upon  the  Lips,"  p.  46. 

Well  did  the  apostle  prophesy,  saying,  "  Evil  men  and 
seducers  shall  wax  worse  and  worse,  deceiving  and  being  de- 
ceived." 2  Tim.  iii.  13. 

"  They  shall  call  his  name  Emmanuel,  which,  being  interpre- 
ted, is,  God  with  us."  But  the  inference  that  is  drawn  from 
this  name,  giving  an  idea  that  it  was  meant  to  be  a  nominative, 
is  not  true,  any  more  than  his  calling  of  them  gods  signifieth  a 

he  luid  become  a  stranger  unto  his  brethren,  and  an  alien  unto  his  mother's 
children,  (Gen.  xlii.  8.  Ps.  Ixix.  8,  9.)  so  that  they  knew  him  not  when  he 
came  (Acts  xiii.  27.  John  i.  10,  11.);  and  forgettin^^  that  the  word  of  the  oath 
•was,  *'  In  thy  seed  shall  all  the  nations  of  the  earth  be  blessed,"  tiiey  were 
looking-  for  a  warrior,  supposing  th:tt  the  j^rophets  speak  of  such  a  one;  there- 
fore this  could  not  be  the  man  of  whom  the  prophets  have  spoken,  who  they 
supposed  would  gather  them  into  a  vast  army,  and  go  forth  at  their  head, 
exterminating  the  Heathen,  except  those  who  were  to  march  in  chains  at  his 
chariot  wheels,  to  be  subjected  as  servants  to  them.  And  indeed  this  is  what 
they  yet  look  for  to  this  day.  Nevertheless,  he  headed  the  saved  remnant, 
wIjo  knew  him,  and  his  father's  name  was  written  in  their  foreheads,  *'  in  the 
sight  of  the  Gentiles."  Isa.  lv.4, 5.  IPet.ii.  12.  They  sang,  as  it  were,  a  new 
song  before  the  throne,  ijj'c.  but  it  was  an  old  song,  even  as  old  as  the  first 
Adam  (Job.  xxxviii.  7.)  building  the  old  wastes,  and  raising  up  the  forme» 
desolations,  repairing  the  wastu  cities,  the  desolations  of  many  generations. 
Isa.  Ixi.  4. 


10 

name,  John  x.  34.;  or,  that  the  name  Magor-missabib  was  to 
be  the  nominative  of  Pashur,  the  son  of  Immer  the  priest, 
Jer.  XX.  3. 

But  the  nominative  of  our  anointed  Saviour*  is  Jesus. 
"  Thou  shalt  call  his  name  Jesus,  for  he  shall  save  his  people 
from  their  sins,"  Mat.  i.  21;  which  name  in  the  Hebrew  tongue 
is  Joshua  (Acts  vii.  45.  Heb.  iv.  8.)  who  was  also  a  Saviour. 
Othnial  was  hkewise  a  Saviour,  Judges  iii.  9,  10:  and  again, 
"  Jehovah  gave  Israel  a  Saviour,"  2  Kings  xiii.  5:  and  Isaiah 
saith,  "  He  shall  send  them  a  Saviour,  and  a  great  one," 
chap.  xix.  20.  Here  are  Saviours;  but  it  is  Jehovah  that  is  the 
Saviour — yea,  of  Jesus  the  Christ  himself,  as  it  is  written,  Ps. 
Ixxxix.  26,  "  He  shall  cry  unto  me,  Thou  art  my  Father,  my 
God,  and  the  rock  of  my  salvation."  See  also  Isa.  xlix.  8. 

The  name  Emmanuel  signifieth,  God  in  fellowship  with  his 
son,  Jesus  the  Christ;  and,  through  him,  with  his  obedient 
people:  as  saith  an  ambassador  for  Christ,  "  That- which  we 
have  seen  and  heard,  declare  we  unto  you,  that  ye  also  may 
have  fellowship  with  us;  and  truly  our  fellowship  is  with  the 
Father,  and  with  his  Son,  Jesus  Christ,"  1  John  i,  3.  "  This  is 
the  fellowship,"  Zac.  xiii.  7.  This  is,  "  God  with  us,"  as  saith 
another  ambassador  for  Christ,  Rom.  viii.  31.,  "  If  God  is  for 
us,  who  can  be  against  us?"  Our  Book  knoweth  not  this  writer's 
"  Human  Divinity,  Divine  Humanity,  God-Man,  Naked  Di- 
vinity," &c.,  but  only  Jehovah:  *'  I  am  God,  and  there  is  none 
else,  a  just  God,  and  a  Saviour;"  and  the  man  his  fellow,  of 
whom  it  is  "  written  in  the  volume  of  the  Book"  even  "  in  the 
beginning,"  who,  when  the  fulness  of  the  time  was  come,  de- 
lighted to  do  the  will  of  his  God;  and  through  whom  the 
forgiveness  of  sins  is  preached.  Acts  xiii.  38. — This  is  the 
man  whom  this  writer  hath  despised,  giving  him  the  titles 
"  Infirm  Humanity,"  "Maternal  Humanity."  He  will  not  even 
allow  him  his  proper  nominative,  viz.  "  Jesus;"  but  has  taken 
"  his  name"  for  his  puppet-show,  and  has  applied  it  to  some 
imaginary  God  of  E.  S. 

From  whence  hath  this  writer  produced  the  following  most 

scurrilous  rhapsody  against  "  the  man  Christ  Jesus"?  to  wit — 

"  The  human  essence  from  the  Mother,  not  according  with 

the  divine  essence  from  the  Father,  being,  in  its  very  nature,  in 

*  Ps.  ii.  2.  Acts  ii.  Z^.  iv.  25,  26.  v.  29,  30,  31,  32. 


11 

opposition  to  it,  and  incapable  of  being  transmuted  into  or 
commixed  with  it,  it  again  follows  ^Ihat  the  divine  essence^^ 
must  have  been  in  the  continual  act  of  putting  off,  or  separating 
from  itself  the  mere  humanity  from  the  Mother,  and  of  putting 
on  in  its  stead  a  humanity  like  unto  itself;  that  is  to  sa}',  a  di- 
vine humanity.'*  See  a  Seal,  &c.  p.  90. — Did  he  learn  this 
doctrine  from  the  doctrine  of  Jesus  the  Christ?f  No:  but  it 
came  from  the  bottomless  pit,:|:  viz.  the  carnal  mind,  enmity 
against  God,  for  it  is  not  subject  to  the  law  of  God;  neither 
indeed  can  be.  Rom.  viii.  7.  Jer.  xvii.  9.  Ps.  Ixiv.  6.  Rev. 
ix.  1. 

Is  it  to  be  wondered  at,  after  reading  the  rhapsody  which  I 
have  noted  down  from  this  writer's  book,  that  both  the  master, 
viz.  E.  S.  and  his  scholar  refuse  and  object  to  the  Acts  of  the 
Apostles,  and  the  Epistles  of  the  ambassadors  for  Christ,  "  as 
not  being  of  divine  authority?"  They  know  in  their  heart 
that  the  following  emphatic  doctrine  suits  not  their  scheme, 
to  wit,  Acts  ii.  22.  "  Ye  men  of  Israel,  hear  these  words: 

•  Thus  these  diviners'  "new-coined  words,"  which  have  been  progressing- 
for  some  hundred  years  past,  viz  "  Divine  Essence,"  **  Divine  Substance," 
etc.  have  their  termination  at  last  in  divine  nonentity. 

f  Luke  xxiv.  36  to  48,  inclusive.  John  ii.  1.  xix.  26  to  37-  xx.  17-  Isa.  liii.  3, 
J  Observe  Rev.  ix.  1.  and  xx.  1.  The  first  is  a  fallen  star.  This  star,  falling 
away  fiora  the  truth,  gained  over  (by  the  doctrine  wliich  proceeded  from  it) 
the  power  of  the  civil  government;  and  there  being  no  protection  for  any  who 
should  oppose,  he  (i.e.  tiie  doctrine  which  hud  sprung  from  him)  according 
to  a  prophetic  similitude  (Hos.  xii.  10.)  opened  the  pit,  and  then  smoke  rose 
out  of  the  pit  as  the  smoke  of  a  great  furnace;  so  ihat  the  sun,  which  was 
before  seen,  was  darkened,  and  the  air  became  so  thick  that  none  could  see. 
Then  out  of  this  thick  smoke  came  the  locusts,  etc.  But  the  other  is  a  mes- 
senger coming  down  from  heaven,  having  it  now  with  him.  A  figure  not 
merely  of  one  (i.  e.  a  messenger);  but  it  is  the  unity  of  the  truth  which 
maketh  the  one  messenger;  even  as  the  "great  chain  in  his  hand"  is  but  one 
chain,  though  composed  of  "  thousands  thousands"  of  links.  See  Isa.  lii.  7.  and 
Nahum  i.  15.  The  apostle,  quoting  from  these  prophets,  uses  the  plural  pro- 
noun, Rom.  X.  15.  Because  the  glad  tidings  in  itself  is  but  one,  yet  was  it  pub- 
lished  by  a  great  company.  Ps.  Ixviii.  11.  He  havingthiskey  with  him  (them) 
cometh  down  from  heaven,  etc.  i.  e.  having  an  equal  share  in  the  protection 
of  the  powers  that  be  (Rom.  xiii.  1  to  8. ),  that  none  shall  be  oppressed  by  his 
opponent,  as  formerly,  in  things  pertaining  to  the  conscience.  We  have  ar- 
rived at  an  age,  the  equal  of  which  history  giveth  no  example.  Priestcraft, 
the  most  arbitrary  and  cruel  of  all  powers,  from  the  priest  Cain  downward, 
is,  by  degrees,  losing  its  vast  power,  by  reason  of  the  sword  of  the  civil  power 
receding  from  it,  thereby  opening  a  way  to  contend  earnestly  for  the  faith 
once  delivered  to  the  saints. 


12 

Jesus  of  Nazareth,  a  man,  approved  of  God  among  youj  by 
miracles,  and  wonders,  arl&  signs,  which  God  did  by  him  in  the 
midst  of  you,  as  ye  yourselves  also  know;  him  being  delivered 
by  the  determined  council  and  foreknowledge  of  God,  ye  have 
taken,  and,  by  wicked  hands,  have  crucified  and  slain;  whom 
God  hath  raised  up,  having  loosed  the  pains  [bonds,  see  Ps. 
cxvi.  16.]  of  death,  because  it  was  n^t  possible  that  he  should 
be  holden  of  it:  for  David  sp^aketh  concerning  him,  I  [Mes- 
siah*] foresaw  the  Ilord  [Jehovlfh]  always  before  my  face;|  for 
he  is  on  my  right  hand,  that  I  should  not  be  moved.  Therefore 
did  my  heart  rejoice,  and  my  tongue  was  glad.  Moreover, 
also  my  flesh  shall  rest  in  hope,  because  thou  wilt  not  leave 
my  soul  in  hell:  neither  wilt  thou  suffer  thine  holy  one  to  see 
corruption.":):  This  is  Jesus  the  Christ,  of  whom  David  spoke. 
Then  by  what  authority  have  these  men  taken  the  liberty  of 
attempting  to  root  out  "  the  man  Christ  Jesus;"  and  of  setting 
up  an  imaginary  phantom  in  his  place,  by  a  name  not  known 
in  "The  Book,"  from  the  one  end  thereof  to  the'  other  end 
thereof,  to  wit,  "  A  Divine  Humanity."  Their  idol  is  neither 
God  nor  Man:  but  an  ignis  fatuus,that  sprung  up  in,  and  pro- 
ceeded from,  the  fantastical  mind  of  Emanuel  Swedenborg. 

Let  us  return  to  the  word  of  God,  by  the  mouth  of  Peter, 
with  whom  are  the  keys  of  the  kingdom  of  heaven; — (but  at  the 
same  time,  be  it  remembered,  neither  the  Pope's,  Mahomed's 
nor  E.  S.'s  kingdom  of  heaven.) — '-^  Therefore,  (i.  e.  accord- 
ing to  what  he  had  said  before,)  let  all  the  house  of  Israel 
know  assuredly,  that  God  hath  made  that  same  Jesus,  whom 
ye  crucified,  both  Lord  and  Christ."   Hence,  from  this  assur- 

*  Ps.  xvi.  David  speaketh  concerning-  him,  and  not  of  a  pre-existing-  this, 
tliat,  or  the  other;  but  of  a  man. 

f  "  The  spirit  of  faith"  is  "  the  spirit  of  Clirist."  See  Ps.cxvi.  10.  compare 
with  2  Cor.  iv.  13.  Every  suffering  prophet,  having  this  spirit  in  Iiim  (1  Pet. 
i.  11.)  was  the  anointed  in  a  figure,  in  the  same  sense  th;it  John  was  Elias— 
Mat.  xi.  14.  The  spirit  and  power  of  Ehjah  was  arrayed  in  the  awful  majesty 
of  "Judgment  without  mercy;"  an  intercessor,  not  for  but  against  Israel, 
Rom  xi.  2.;  and  this  was  the  spirit  in  which  John  came.  "Nevertheless," 
said  the  heir  (Mat.  xxl.  38.  Rom.  Iv.  13.)  wlio  had  more  understanding  than 
all  his  teachers  (Gal.  iv.  1.  Ps.  cxix.  97  to  104.  Luke  ii.  52.)  "  he  that  is  least 
in  the  kingdom  of  heaven  Is  greater  than  John."  Why?  Because  they  are  of 
another  manner  of  spirit,  even  the  spirit  that  maketh  intercession  for  Israel. 
Luke  ix.  55.  Isa.  liii.  12.  Rom.  xi.  1.  2,  etc. 

\  Acts  xiii.  27  to  39.  Ps.  Ixxxix.  19. 


13 

•ance,  in  a  holy  spirit  of  truth,  I  can  say  *'  my  Lord."  But  that 
which  this  writer  calleth  a  part  of  his  God,  viz.  his  *'  Divine 
Humanity,"  is  an  image  set  up  in  their  heart,*  having  its  root 
in  "  the  spirit  of  error." 

In  page  14,  this  writer  charges  his  opponents  with  "  cutting 
and  squaring  the  oracles  of  divine  wisdom  just  as  the  caprice 
and  deformity  of  their  imagination  may  require."  "  Cutting 
and  squaring!"  This  writer  to  charge  any  with  having  done 
such  work  as  this! — Has  he  not,  by  the  direction  of  his  master, 
E.  S.,  undertaken  to  cut  down  the  Second  Witness,  which  wit- 
nesseth  the  fulfilment  of  the  First,  at  one  stroke  of  his  axe?  He 
to  charge  others  with  the  "  deformity  of  their  imagination"  in 
this  kind  of  work,  is  really  "  the  Egyptian  against  the  Egyp- 
tian" in  "•  the  street  of  the  great  city,  which,  spiritually,  is 
called  Sodom  and  Egypt,  where  also  our  Lord  was  crucified." 
For  in  it  is  included  both  the  Jew  and  the  Gentile,  Isa.  i.  10; 
and  even  that  which  he  calleth  "  The  whole  Word,"  he  has 
most  shamefully  corrupted,  tern  scriptures  from  their  constitu- 
ent parts,  and  most  "  deceitfully  handled  it."  ii  Cor.  ii.  17.  iv.  2. 
Among  the  many  instances  of  which,  I  will  now  produce  one, 
to  wit,  in   note,  page  324  he  "  maketh  a  lie,"  that  he  may 
destroy  the  sense  of  Rev.  iii.  12.  He  saith,  "  My  God"  signi- 
fieth  "  my  divine  truth;  that  he  (Jesus)  will  inscribe  on  the 
heart  of  his  people  his  divine  truth,  together  with  the  doctrine 
of  his  divine  truth,  as  existing  in  the  New  Church  (founded  by 
Emanuel  Swedenborg)  and  derived  from  his  divine  truth,  such 
as  it  is  in  the  heavens. f  The  same  rule  of  interpretation  will 
also  apply  to  all  those  passages  wherein  our  Lord  speaks  of  his 
Father,:j:  apparently  as  of  another  being,  distinct  from  himself, 

*  Ezek.  xiv,  3. 

f  To  wit:  The  Heavens,  according-  to  Maliomcd  and  Emanuel  Sweden- 
borg. Both  liave  reported  that  they  were  conducted  through  those  heavens; 
only  there  is  a  little  diircrence  between  the  gambols  of  Mahomed's  angels, 
and  those  of  the  other. 

i  John  xi.  Then  said  Martlia  unto  Jesus,  Lord  if  thou  hadst  been  here,  my 
brother  had  not  died;  but  I  know  that  even  now,  whatsoever  thou  wilt  ask 
of  God,  God  will  give  thee.  Here  I  ask.  Is  not  the  faith  of  this  woman  as 
opposite  to  the  doctrine  of  these  men  as  light  is  to  darkness?  But,  moreover, 
this  writer  saith,  that  whenever  the  words  My  Father  occur,  Jesus  is  speak- 
ing of  himself;  and  that  My  Father  signifieth,  my  divine  good,  etc.  i.e.  pro- 
perties. Let  us  try  his  words  by  the  words  of  Jesus,  to  wit:  Jesus  lifted  up 
his  eyes,  and  said,  Father,  I  thank  thee  that  thou  hast  heard  mc:  and  I  know 


14 

but  in  reality  of  his  own  divine  good,  or  his  own  divine  love. 
But  still  our  Unitarian  and  Trinitarian  readers  are  perhaps  not 
quite  satisfied  with  this  interpretation;  because  they  have  pro- 
bably been  in  the  habit  of  considering  the  expression  '  my  God' 
to  be  a  constant  and  uniform  acknowledgment,  on  the  part  of 
an  inferior,  that  the  being  or  person  so  named  is  superior  in 
dignity,  character  and  essence  to  the  person  using  such  lan- 
guage. Before  they  will  cordially  admit  our  doctrine,  they  must 
have  some  better  proof  than  mere  assertion:  and  we  can  almost 
hear  them  ask,  Does  the  great  Jehovah  himself,  the  universally 
acknowledged  God  of  the  universe,  ever  once  make  use  of  ex- 
pressions any  thing  like  that  which  we  find  in  the  mouth  of 
Jesus  Christ?  Does  He  ever  talk  of  His  God,  and  mean  thereby 
his  own  divine  truth?  A  single  instance  of  this  kind,  produced 
from  the  sacred  scriptures,  would  settle  the  point,  and  give  us 
entire  satisfaction.  Would  it  so?  Then  it  shall  not  be  withheld. 
Let  us  listen  to  the  words  of  the  prophet:  And  now,  saith  Je- 
hovah, though  Israel  be  not  gathered,  yet  shall  I  be  glorious  in 
the  eyes  of  Jehovah,  and  my  God  shall  be  my  strength.  Isa. 
xlix.'5." 

When  his  two  witnesses  prophesied  in  sackcloth,  and  were 
solely  in  the  hands  of  priest-craft,  this  mutilated  cheat  might 
have  passed  upon  the  men  that  slept,*"  whilst  that  craft  worked 
their  villany.  But  such  a  dressed-up  dish  of  doctrine  as  this  ta 
feed  "  Unitarians  and  Trinitarians"  with,  who  now  have  "  The 
Book"  in  their  own  hands,  is  charging  them  with  the  want  of 
common  sensej  and,  at  the  same  time,  discloses  the  writer's 
want  of  the  common  honesty  of  a  lawyer,  who,  by  reason  of  it 
being  in  the  hands  of  others,  dares  not  mutilate  the  common 
law  of  the  land  in  such  a  barefaced  manner.  Bat  to  proceed 
with  some  more  of  what  such  men  as  this  love,  to  wit,  making 
a  lie,t  and  charging  God  as  the  author  of  it:  *'  Here  the  very- 
expressions  sought  for  are  found."  True;  and  by  a  parity  of 
reasoning,  to  wit,  by  breaking  of  the  scripture.,  he  might  also 

that  thou  hearest  me  always;  but  because  of  the  people  which  stand  by  I 
said  this,  that  they  may  believe  tliat  thou  hast  sent  me,  verses  41,  42. — But 
there  is  a  salvo  ready  for  this  thanksgivinj^  of  Jesus  to  his  God  and  Father — 
to  wit:  *'  This  is  not  to  be  understood  of  the  maternal  humanity,  but  of  the 
paternal  divine  humanity."  O  when  w^ill  men  ce.ase  from  such  "  vain  thoughts" 
and  let  common  sense  take  their  place. 

*  Mat.  xiii.  25.  f  Rev.  xxi.Sr. 


15 

have  found  it  written,  Isa.  xlv.  at  the  end  of  verse  14,  tliat 
"  There  is  no  God."*  But  to  proceed  with  that  proof  which 
this  writer  has  selected,  in  order  to  convince  "  Unitarians  and 
Trinitarians,"  and  "  To  fix  a  Seal  upon  their  Lips," — ''  Here 
the  very  expressions  sought  for  are  found,  and  found  to  pro- 
ceed from  the  mouth  of  Jehovah,  who,  as  well  as  Jesus,  speaks 
of  his  God  being  his  strength;  by  which  surely  nothing  else  can 
be  meant  than  the  power  of  his  own  divine  truth." 

The  man  called  Elihu,  his  name  denoted  his  office,!  i*  e*  ^ 
prophet  of  "the  Most  High  God;"  now,  according  to  Job's 
wish,  viz.  "  O  that  I  knew  where  I  might  find  him,  I  might 
come  to  his  seat.  I  want  a  judge  and  a  mediator,  that  he  might 
lay  his  hand  upon  both  of  us."  Job  ix.  33,  34.  chap,  xxiii.  1  to 
10.  chap,  xxxiii.  and  both  a  judge  in  behalf  of  God,  and  a 
mediator,  reconciling  Job  to  God,  he  found  in  the  person 
of  the  man  called  Elihu,  who  said  unto  him,  Behold  I,  in  God's 
stead."  He  also  stood  in  the  same  "  order,"  and  after  this 
manner  Messiah  "  went  forth  from  of  old  from  everlasting;" 
and  I  defy  both  the  Jew  and  the  Gentile  to  prove,  from  the 
scriptures,  that  ever  there  was  a  mediator,  but  man,  between 
God  and  men;  or  a  destroyer  but  by  man,  or  some  other  parts 
of  his  work,  viz.  Water,  Gen.  vi.  13.  17.,  Fire,  chap.  xix.  24., 
Earthquakes,  Num.  xvi.  29,  30.,  or  a  Deliverer,  but  by  man. 
By  a  prophet,  Jehovah  brought  Israel  out  of  Egypt;  and  by  a 
prophet  was  he  preserved,  Hosea  xii.  13.  Here  are  two  pro- 
phets. First,  Moses:  afterwards,  the  Messenger  of  his  pre- 
sence. Isa.  Ixiii.  9.  11,  12.  Exo.  xxxiii.  14,  15.  chap,  xxiii.  20, 
21, 22.,  and  both  of  them  men.  Num.  xii.  3.  Dan.  ix.  21.  Luke 
i.  19.^  But  your  doctrines  of  phantoms,  which  you  call  "  an- 

*  Isa.  xlv.  14.  See  1  Cor.  xiv,  24,  25. 

t  Elihu.  This  word  bein^  interpreted  is,  "  My  God  himself."  So  likewise 
Elijah  "  God  the  Lord,"  sig-nifying;  whose  word  he  was  about  to  speak,  viz. 
Jehovah,  God  of  Israel,  liveth  (saith  he),  before  whom  I  stand,  there  shall  not 
be  dew  or  rain  these  years,  but  according  to  my  word.  He  v/as  then  com., 
nnanded  to  fly  for  his  life,  or  the  murderers  would  have  stoned  him  for  a 
blasphemer,  who,  bcing^  a  man,  made  himself  God,  in  chiimiujr  tlie  power  of 
controlling  the  dew  and  rain,  according-  to  his  word.  But  the  judgment  axmt^ 
upon  them,  and  the  propliet  was  manifested.  Deut.  xviii  22. 

t  And  the  messenger  answering,  said  unto  her,  I  am  Gabriel  that  stand  in 
the  presence  of  God  (Isa.  Ixiii.  9.)  etc  j  \\z.  in  the  same  sense  that  Elihu  and 
Elijah  stood.  Interpret  the  name  Gabriel;  then  if  that  which  his  name  signi- 
tieth  was  in  him  (let  this  "man"  hi;ve  been  whomsoever  lie  may")  was  he  not 


16 

gels,§  in  the  spiritual  world;"  your  "doctrines  of  demons," 
your  god-mediator,  your  "  naked  divinity,"  and  your  resurrec- 
tions, are  a  complete  system  of  fables,  wherever  any  of  them 
are  found,  either  with  the  Jews  or  with  the  Gentiles.  For 
since  by  man  death,  by  man  also  the  resurrection  from  the 
dead.  1  Cor.  xv.  21. 

The  man  who,  according  to  Job's  wish,  was  in  God's  stead, 
saith,  "  The  ear  trieth  words  as  the  mouth  tasteth  meat;"  and 
by  the  forcible  power  of  right  words,  I  will  prove  that  this 
writer,  by  breaking  the  scripture  from  its  connexion,  has  at- 
tempted to  make the  author  of  a  lie!  ! 

To  wit:  Isa.  xlix.  Listen,  O  isles,  unto  me,  and  hearken  ye 
people  from  far:  Jehovah  hath  called  me  from  the  womb, 
from  the  bowels  of  my  mother^  hath  he  made  mention  of  my 
name:  and  he  hath  made  my  mouth  like  a  sharp  sword,f  in  the 
shadow  of  his  hand  hath  he  hid  me,  and  said  unto  me.  Thou, 
my  servant,  O  Israel,  in  whom  I  will  be  glorified.  Then  I  said, 
I  have  laboured  in  vain,  I  have  spent  my  strength  for  nought 
and  in  vain,  (yet)  surely  my  judgment  is  with  Jehovah,  and  my 
work  with  my  God::t:  and  now,  saith  Jehovah,  that  formed  me 
from  the  womb  {to  be)  his  servant,  though  Israel  be  not  gath- 
ered, yet  shall  I  be  glorious  in  the  eyes  of  Jehovah,  and  my 

qualified  to  be  a  preserver  as  much  as  Moses  was  to  be  the  leader,  unto 
whom  he  said,  "I  know  thee  by  name?"  (which  certainly  cannot  mean,  I 
know  that  thy  name  Is  Moses).  1  say,  whether  the  one  prophet  was  not  as 
well  quaUfied  as  the  other  prophet,  who  lifted  up  the  rod  and  stretched  his 
hand  over  the  sea  and  divided  it,  whilst  the  other  went  behind  preserving  of 
them.  Exofl.  xiv.  16.  19— From  an  ambassador  for  Christ,  who  quoted  from 
a  prophecy  of  Enoch  the  prophet  (see  Jude  14),  it  led  me  to  search  the  scrip- 
lures  fv)r  that  prophecy,  knowing  that  these  men,  by  whose  hands  the  Holy 
Spirit  wus  given,  wrote  not  but  by  inspiration;  and  that  Jude's  mind  being  in 
the  light  of  pi-oi;hecy,  he  would  not  quote  from  any  authority  but  "  the 
scriptures  of  the  prophets."  He,  therefore,  for  the  first  time,  discovered 
(Mat.  X.  26,  27,)  the  name  of  **the  man"  who  told  Jacob  and  Manoah,  that 
his  name  was  secret.  Gen.  xxxii.  24. 29.  (see  Hose.  xii.  4.)  Judg.  xiii.  17, 18.  see 
chap.  vi.  Show  me  a  sign,  said  he,  that  tliou  talkest  with  me  "  by  the  mouth" 
of  this  messenger  (verse  17);  fur  in  that  time  they  had  become  an  adulterous 
generation.  Luke  i.  10.  Mat.  xii.  39.  The  words  of  Jude  com  port  exactly  with 
the  propliecy  which  Daniel  saw  in  vision.  Dan.  vii.  10.  Jude  14, 15.,  which  was 
showed  unto  liiui  by  Gabriel.  See  also  Zee.  i.  12.  xiv.  5;  and  indeed  the  name 
Enoch  implictli  the  powerful  work  he  was  appointed  to  in  that  dispensation. 

§  Tlie  word  Angel  is  translated  in  some  places,  then  why  not  in  every  pari 
of  "The  Book?" 

'  Mat.  i.  21.       T  Rev.  i.  16.  ii.  12.  xix.  15.       +  2  Tim.  ii  12, 13. 


17 

God  shall  be  my  strength:  and  he  (also)  said,  it  is  a  light  thing 
that  thou  shouldst  be  my  servant  to  raise  up  the  tribes  of  Jacob, 
and  to  restore  the  preserved  of  Israel,  I  will  give  thee  for  a 
light  to  the  Gentiles,  that  thou  mayest  be  my  salvation  to  the 
end  of  the  earth." 

Here  let  the  most  simple,  who  can  but  barely  read,  but  at 
the  same  time  are  desirous  of  learning  doctrine,  measure  this 
testimony,  by  the  prophet  Isaiah,  with  that  which  the  writer  of 
^^'  a  Seal  upon  the  Lips"  hath  torn  from  it,  and  then  pass  judg- 
ment whether  he  has  or  has  not  "  corrupted  the  word,"  and 
changed  the  truth  into  a  lie. 

Thus,  lie  upon  lie  has  been  made  up  with  mutilated  scrip- 
ture, in  order  to  make  good  each  system,  those  "  harlots  of  the- 
mother,"  until  the  whole  truth  is  prostrate! — This  is  the  war 
against  them;  and  the  "  Two  Witnesses"  are  killed,  and  their 
dead  bodies  lie  in  the  streets  of  "  the  Great  City," — and  a  dirty 
street  it  is,  even  as  the  valley  of  the  son  of  Hinnom! 

One  of  the  men  in  this  iniquity,  to  strengthen  the  system 
maintained  by  his  side  of  the  street,  has  lately  taken  the  same 
method.  He  taketh  the  half  of  the  whole,  and,  in  his  comment,^ 
viz.  what  are  called  "  Notes  upon  the  Bible,^'  tumeth  it  into  a 
lie.  To  wit:  on  Gen.  xxii.  16.  'By  myself  have  I  sworn.'  "So  we 
find,"  saith  this  learned  Doctor  of  Laws,^  "  that  the  person 
who  was  called  the  Angel  of  the  Lord,  is  here  called  Jehovah." 

Did  that  messenger  swear  by  himself?  No:  but  deliver- 
ed his  message  in  the  same  manner  as  any  other  prophet. 
Hear  it,  all  ye  who  aid  and  abet  such  men: — Then  the  angel 
(messenger)  of  Jehovah  called  unto  Abraham  out  of  heaven 
the  second  time,  and  said.  By  myself  have  I  sworn,  saith 
Jehovah. 

The  writer  of  "  a  Seal  upon  the  Lips,"  should  first  have 
taken  the  beam  out  of  his  own  eye,  before  he  undertook  to 

*  See  "the  Holy  Bible  with  a  Commentary,"  h.c.  by  Adam  Clarke,  L.L.D. 
published  by  Ezra  Sargeant,  New  York. 

Dr.  C.  on  Gen.  i.  26.  observes,  "it  has  been  supposed  by  some,  that  God 
speaks  here  to  the  angels;  but  to  make  this  a  likely  interpretation,  these 
persons  must  prove  that  angels  were  then  created."  Then,  by  his  own  ac- 
knowledgment, Moses  hath  not  mentioned  the  creation  of  such  an  order  of 
Beings:  where,  therefore,  is  it  that  the  Jew  and  the  Gentile  doctors  have 
taken  their  account  from,  for  such  an  order  of  Beings  J  or,  when  were  they 
created?  for  surely,  not  after  Adam. 

c 


18 

charge  others  with  "  having  previously  adopted  a  particular 
doctrine  of  their  own,  evidently,  and  by  their  own  confession  , 
not  drawn  from  a  collation  of  the  whole  word,"  &c.,  page  14. 
This  being  the  case  with  himself,  "  out  of  thine  own  mouth 
will  I  judge  thee."  From  whence  hast  thou  the  authority  to 
point  out  to  us  what  is,  or  what  is  not,  "  the  canon  of  the  sa- 
cred scriptures?"  Is  "  the  book  of  Jehovah"^*  complete  with- 
out "the  book  of  Ruth?" — see  Ruth  iv.  17.  Mat.  i.  5,  &c. 
But  the  evil  spirit  was  torpid  here,  or  it  would  have  acted^ 
more  wisely,!  and  instead  of  "  total  thirty-four  books,"  to 
complete  "  the  canon  of  sacred  scripture,"  the  number  would 
have  been  pointed  out  at  the  least  to  consist  of  sum  "  total" 
thirty-five  books.  You  set  yourselves  up  as  having  authority 
to  pick  and  choose  and  refuse  for  "  unitarians  and  trinitarians" 
at  this  day!  but  would  there  not  evidently  be  a  blank  in  "the 
book"  without  "  the  book  of  Ruth?":)^  also,  the  first  and  second 
books  of  the  Chronicles;  are  there  not  things  recorded  in  them 
which  are  not  recorded  in  the  two  books  of  Kings?  likewise, 
"  Ezra;"  is  this  not  the  record  of  "  the  faithful  God;"§  even 
the  history  of  the  fulfilment  of  the  prophecy  by  Jeremiah,  and 
the  building  of  the  temple  upon  its  old  foundation?  also  "  Ne- 
hemiah,"  more  fully  upon  the  same  things;  and  both  of  them 
contain  a  prophecy,  viz.  "the  Tirshatha,  (Nehemiah,who  was 
a  prophet,)  said  unto  them,  "that  they  should  not  eat  of  the 
most  holy  things,  until  there  stood  up  a  priest  with  urim  and 
with  thummim."  Ezra  ii.  63.  Nehe.  vii.  65,  And  is  not  the 
record  of  the  genealogy  of  Messiah  taken  from  these  two 
books? 

This  prophecy  of  the  Tirshatha  sheweth  to  the  Jews,  even 
to  this  day,  that  "  the  kingdom  of  God  is  not  meat  and  drink, 
but  righteousness  and  peace,  and  joy  in  a  holy  spirit;"  Rom. 
xiv.  17;— as  saith  the  prophetic  corroborating  witness,  (Isa. 
xxxii.  17.)  "the  work  of  righteousness  shall  be  peace,  and  the 
effect  of  righteousness,  quietness  and  assurance  for  ever;  even 
as  the  apostle  witnessed  of  those  among  his  people,  who  had 
arrived  at  that  state."  Heb.  xii.  23.  Not  "  ye  will  come  at  some 
future  time  and  place;"  but  "ye  are  come  to  the  spints  of  just 
men  made  perfect;"  that  is,  ye  are  come  to  the  spiritual  mi- 
nistration, ministered  unto  you  by  just  men,  "  not  handling  the 

*  Isa.  xxxiv.  16.  t  Gen.  ni.  1.  Job  xxvi.  13.  Rev.  xx.  1.  t  A  Seal,  &c. 
note,  page  311.    §  Deut.  vii.  9. 


19 

word  of  God  deceitfully,"  neither,  through  ignorance,  "  as 
others,  corrupting  of  it;"  but  men,  whose  spirits  are  made  per- 
fect for  this  ministry.  But  further  to  understand  him,  see  his 
reasoning  with  the  Gentiles  on  the  same  subject.  2  Cor.  iii, 
iv,  v.;  also  his  Epistle  to  the  Galatians;  for  many  of  the  Jews 
were,  through  ignorance,  opposing,  and  teaching  the  Gentiles, 
that  the  one  ministration  did  not  do  away  the  other;  he  is 
therefore  telling  them,  that  those  men,  who  thus  taught 
them,  had  not  a  spiritual  understanding  in  these  things.  And 
another  ambassador  for  Christ,  charged  them  unto  whom  he 
ministered,  saying,  "  try  the  spirits,"  &c.;  and  he  said,  "  wc 
are  of  God;  he  that  knoweth  God,  heareth  us;  he  that  is  not 
of  God,  heareth  not  us;  hereby  know  we  the  spirit  of  truch  and 
the  spirit  of  error."  1  John  iv.  1 — 6. 

There  is  a  material  difference  in  Paul's  reasonings  with  the 
Gentiles  in  his  epistles  to  them,  and  his  epistle  to  the  Hebrews, 
for  the  ministration  of  Moses  was  not  to  the  Gentiles,  but  to 
the  Hebrews. 

But  how  were  they  to  *'  try  the  spirits?"  For,  if  what  this 
writer  saith  be  true,  viz.  by  their  confessing  Jesus  the  Christ 
is  God  himself,  come  in  a  body  of  flesh,  called  "maternal 
humanity,"  then  every  teaching  trinitarian  spirit  is  of  God, 
and  every  Swedenborgian  spirit  is  of  God,  if  it  signifieth  any 
such  coming  as  this.  But  even  "  the  unclean  spirit,"  which 
surely  was  not  of  God,  knew  better  than  this  writer;  to  wit,  "  I 
know  thee  who  thou  art,  the  Holy  One  of  God."  Mark  iii.  11, 
Luke  iv.  34.  How  then  are  they  to  be  tried?  By  the  rule 
which  the  ambassadors  for  Christ  have  laid  down;  in  whose 
ministry  Christ  came?  1  John  v.  20.  According  to  what  he 
saith,  (Gal.  iv.  14.)  "  ye  received  me  as  a  messenger  of  God, 
as  Christ  Jesus."  And  again,  "my  little  children,  of  whom  I 
travail  in  birth  again,  until  Christ  be  formed  in  you;"  literally 
"  the  same  spirit  of  faith"  which  is  the  spirit  of  Christ,  and 
which,  a  Gnostick,  denying,  then  how  should  such  a  spirit 
teach  Christ,  who  in  their  doctrines  deny  him?  "  This  is  Jesus 
Christ  come  in  the  flesh;  (1  John  iv.  2.)  and  by  the  one  doc- 
trine, (2  John  1,  9,  10,  11.)  in  the  same  manner  he  will  come 
again — Even  so  come  Lord  Jesus." 

Now  the  Jews  say,  that  the  priest  with  the  urim  and  thum- 
mim,  is  not  yet  stood  up.  How  so?  Did  they  not  eat  meat  and 


20 

drink  drink,  in  the  second  temple  during  its  standing?  Do  they 
not  call  such  eating  and  drinking  in  the  temple,  when  oiFered 
according  to  the  appointment  of  Moses,  the  most  holy  things? 
Lev.  ii,  3,  &c.  But  where  is  the  priest  with  the  Urim  and 
Thummim?  The  vail  upon  the  heart  yet  blindeth  them;  as 
Paul  said,  eighteen  hundred  years  ago,  when  Moses  is  read, 
the  vail  is  upon  their  heart.  2  Cor.  iii.  15.  Meats  for  the  belly, 
and  the  belly  for  meats,  said  the  apostle,  but  God  shall  de- 
stroy both  it  and  them;  (Mat.  xxiv.  2.  1  Cor.  vi.  13.  Heb. 
xiii.  10.  1  Cor.  ix.  13.)  which  he  certainly  did,  and  that 
in  a  most  awful  manner!  so  that  in  the  day  of  their  judgment, 
it  was  manifested,  according  to  the  words  of  Jesus,  (Mat. 
X.  15.  xi.  23,24.  Luke  xvii.  29,30,  31.  Rom.  ix.  29.)  that 
it  had  been  more  tolerable  for  Sodom  and  Gomorrah;  for 
'''  that  was  overthrowed  as  in  a  moment,  and  no  hands  stayed 
on  her;"  (Lam.  iv.  6.)  but  the  other,  most  awfully  lingering! 
so  much  so,  that  my  heart  and  flesh  have  quivered  at  the 
account,  in  merely  reading  their  historian  Josephus. 

"The  book  of  Esther,"  is  also  excluded  from  the  code 
of  Emanuel  Swedenborg's  "  New  Jerusalem  Church;"  a 
book  shewing  the  wonderful  display  of  "  the  faithful  God's" 
protecting  hand,  (who  also  worked  there  by  instruments,) 
saving  that  people  (Nehe.  ix.  27.)  who  were  ready  to  be 
swallowed  up  and  destroyed,  and  which  would  have  been 
the  destruction  of  all,  yea,  even  Messiah  himself.  Mica.  v. 
2.  Est.  iv.  13,  14. 

"  The  book  of  Job,"  is  also  excluded.  This  book  is  alto- 
gether unsuitable  for  the  "  heavenly  doctrine  of  his  New  Je- 
rusalem Church."  For  like  the  Gnosticks  of  old,  who  gave 
much  trouble  to  the  apostles,  he  setteth  up  phantoms  in 
their  imagination,  and  denieth  the  resurrection;  hence  they 
have  no  need  of  being  informed  what  was  the  faith  and 
hope  of  Job,*  for  Plato,  and  the  other  heathen  philosophers' 
dogmas  are  more  suitable  than  "  Jesus  and  the  resurrection;" 
and  although  he,  together  with  his  faith  and  hope,  be  excluded 
from  the  "  heavenly  doctrine"  of  Emanuel  Swedenbourg,  yet 
his  God  has  made  honourable  mention  of  him;  also  one  of  the 
apostles  of  the  Lamb,  gives  him  as  an  example  to  "the  twelve 
tribes  scattered  abroad."  Eze.  xiv.  14,  20.  James  v.  IL 
*  Job  iii.  13-19.  xiv.r— 16. 


21 

"  The  Proverbs  of  Solomon,  the  son  of  David,  king  of 
Israel,"  are  likewise  excluded.  This  book,  is  a  book  of  parables; 
parables  suit  not  the  understanding  of  a  fool,  as  itdeclareth;  to 
wit,  "  The  legs  of  the  lame  are  not  equal,  so  a  parable  in  the 
mouth  of  fools;"  and  again,  "  A  thorn  goeth  up  into  the  hand 
of  a  drunkard,  so  a  parable  in  the  mouth  of  fools."* 

Solomon  was  a  great  transgressor.  By  permitting  the  intro- 
duction of  idolatry,  he  prepared  the  minds  of  the  people  to 
receive  afterwards  Jeroboam's  calves  and  "  hairy  ones;"t 
and  laid  the  foundation  of  that  great  rent  in  Israel.  "  The 
mount  of  corruption,"  was  a  testimony  of  his  iniquity,  2  Kings 
xxiii.  13,  what  a  blot  is  here! 

One  of  his  "  Hundred  and  forty-four  Passages,  &c.  &c."  in 
proof  that  Jesus  Christ  is  the  supreme  and  only  God  of  heaven 
and  earth,"  is  his  following  words,  to  wit,  "  A  greater  than 
Solomon  is  here;"  page  64,  on  Mat.  xii.  11.  What  impositions 
do  these  men  pass  off  upon  the  minds  of  the  ignorant!  Another 
of  the  "  hundred  and  forty-four"  is,  "  a  greater  than  Jonah  is 
here."  Jonah,  who  for  his  disobedience  would  have  perished, 
but  for  the  miraculous  interposition  of  Jehovah,  who  appoint- 
ed the  belly  of  a  fish  for  the  salvation  of  Jonah. 

But  Jesus  did  not  rest  the  judgment  that  followed  the  Jews, 
upon  either  the  person  of  Solomon,  or  Jonah;:j:  nor  upon  his 
own  person,  abstractly  considered  from  his  ministry;  "  Solo- 
mon told  her  all  her  questions,  there  was  not  any  thing  hid  from 
the  king  which  he  told  her  not;  and  when  the  queen  of  Sheba 
had  seen  all  Solomon's  wisdom,  &c.  &c.  &c.  she  said  to  the 
king.  It  was  a  true  report  that  I  heard  in  mine  own  land  of 
thy  acts,  and  of  thy  wisdom;"  1  Kings  x.  3,  4,  6,  see  verse  9; 

*  This  observation  is  verified  by  the  construction  which  this  writer  has 
put  upon  one  of  our  Lord's  parables,  Luke  xvi.  In  a  note  page  210,  on  verse 
22d,  he  saith,  "it  is  plain  that  by  Abraham,  is  not  meant  Abraham,  but  the 
Lord."  But  if  he  had  understood  the  parable,  he  would  have  seen,  that  by 
Abraham,  is  meant  Abraham.  He  also  in  the  same  note  applieth  the  name 
Cyrus  to  his  Lord.  What  darkness,  what  blindness,  is  here!  See  Isa.  xlv. 
verses  4,  5. 

f  2  Chron.  xi.  15.  "  Ed.  Stillingfleet,  D.  D.  chaplain  in  ordinary  to  his 
majesty,  1676,"  in  his  "  answer  to  a  book"  (written  ag-ainst  a  former  "dis- 
course" of  his,)  "entitled, 'Catholics  no  Idolaters,'"  pafje  776,  says,  "Jero- 
boam appointed  priests  Wiiyiih  Pilosis  to  the  hairy  ones,  wliich  I  wonder 
how  it  came  to  be  translated  devils,  both  here  and  Levit.  xvii.  7,  since  in 
above  fifty  places  of  scripture  it  sig^nifieth  g-oats,"  JiC.       t  Mat.  xii.  41,  42. 


22 

for  in  this  part  of  her  words  is  contained  the  judgment  in  the 
which  she  rose  up  against  that  generation,  and  condemned  it. 
Neither  spoke  he  of  the  man  Jonah,  but  of  the  ministry 
of  Jonah,  who  was  a  prophet;  (Jonah  iii.  1,  2,)  at  whose  voice, 
for  it  was  the  voice  of  Jehovah,  the  men  of  Nineveh  repent- 
ed: but  the  mercy  of  God,  at  their  repentance,  displeased  Jo- 
nah exceedingly,  and  he  was  very  angry:  "  I  do  well  to  be  an- 
gry, unto  death!"  O,  pride,  pride,  pride!  But,  "  I  am  meek 
and  lowly  in  heart."  It  was  from  these  things  that  he  drew  his 
conclusions;  and  not  that  most  absurd  of  all  the  inventions  of 
"  men  of  corrupt  minds,"  viz.  that  "  he  is  Jehovah."  There  is 
not  the  least  shadow  of  a  sentence  of  the  kind,  that  did  ever 
proceed  from  his  "  holy,  harmless,  undefiled"  heart  and  mouth. 
Therefore,  let  his  own  words  be  his  witness,  (for  he  is  not  a 
liar  like  his  enemies  of  old,  and  these  men,*)  to  wit,  "  I,  a 
man  that  hath  told  you  the  truth  which  I  have  heard  of 
God;"f  also  the  witnesses  for  him;  viz.  "  Jesus  of  Naza- 
reth, a  man  approved  of  God:"  again,  "  Through  this  man 
is  preached  unto  you  the  forgiveness  of  sins:"  again,  "  For  if 
through  the  offence  of  one,  many  be  dead,  much  more  the 
grace  of  God,  and  the  gift  by  grace,  by  one  man,  Jesus  Christ, 
hath  abounded  unto  many,"  Rom.  v.  15:  again,  "  One  God; 
and  one  Mediator  between  God  and  men,  the  man  Christ  Je- 
sus," 1  Tim.  ii.  5:  and  again,  "  This  man  was  counted  worthy 
of  more  glory  than  Moses."  Here,  I  ask.  Can  any  man  of  un- 
derstanding, for  a  moment  suppose,  that  Paul  is  informing  the 
Hebrews,  unto  whom  he  wrote  this  epistle,  that  the  Creator  of 
Moses  was  counted  worthy  of  more  glory  than  Moses?  Also, 
"  who  is  there  above  Jehovah,  that  he  should  account  him  wor- 
thv  of  more  glory  than  Moses?"  Rom.  xi.  34,  35,  36 — For  is 
it  not  evident,  that  he  speaketh  of  one,  meaning  God,  who  hath 
counted  "  the  man  Christ  Jesus  worthy  of  more  glory  than 
Moses?"  Heb.  iii.  1,2,  3.  Therefore  both  the  Jews  and  the 
Gentiles  are  liars,  who  say,  "  thou  being  a  man,  makest  thyself 
God."  Are  the  words  of  his  enemies  constantly  to  be  reiterated 
as  a  witness  against  the  testimony  of  Jehovah,:!:  our  Lord  Je- 
sus Christ,  and  the  ambassadors  for  him?  Are  the  words  of  the 

*  John  viii.  44,  47,  55.    f  John  viii.  40.     'i  Isa.  xxxii.  2.  xiii.  12.  liii.  3.  Iv.  4- 


blaspheming  Jews  of  that  day,  to  be  admitted  as  a  proof  for  this 
writer's  blasphemy?* 

"  A  greater  than  Solomon  is  here;"  a  man  wiser  than  Solo- 
mon; (Isa.  1.  5  to  11 — Psalms  cxix.  from  "  Mem,"  to  *'  Nun") 
and  surely,  more  righteous,  f  He  also  draws  his  conclusion  from 
Solomon's  riches;  he  is  the  minister  of  the  "  durable  riches."f 
He  drew  his  comparison  from  Solomon's  temple;  he  is  the 
temple  of  Jehovah;  Col.  i.  18,  19, — Rev.  xxi.  22.  All  who 
hear  Jesus  the  Christ,  hear  "  the  God  and  Father  of  our  Lord 
Jesus  Christ,"  Deut.  xviii.  18,  19 — Luke  x.  16 — Col.  iii.  16. 

This  writer  has  not  proved  any  thing  for  his  scheme,  from 
Mat.  xii.  41,  42;5  but  only  exposed  his  extreme  darkness  in 
saying,  that  "  Jonah  was  equal  to  any  of  his  predecessors 
not  excepting  Moses,"  a  most  absurd  conclusion;  and  his 
comparison  is  like  all  the  rest  of  his  dark  book.  Was  he  so 
blind  as  not  to  see  the  parallel  drawn  between  Moses,  and 
the  prophet  like  unto  Moses?  "  And  it  shall  come  to  pass, 
whosoever  will  not  hearken  unto  my  words,  which  he  shall 
speak  in  my  name,^*  I  will  require  of  him;"  even  from  the  calf 
which  they  made,  to  their  last  dreadful  sin,  viz.  striving  to 
keep  the  messengers  from  visiting  the  Gentiles;  thus,  in  every 
way,  they  filled  up  the  measure  of  their  iniquity;  Exod.  xxxii. 
34.  Deut.  xxxii.  34.  1  Thes.  ii.  14,  15,  16.  All  came  to  pass, 
and  that  in  a  most  awful  manner,  before  that  generation  had 
passed  away,  according  to  the  words  of  Jesus,  which  Jehovah 
had  put  into  his  mouth;  Mat.  xxiv.  34.  Heaven  and  earth  shall 
pass  away,f  f  but  my  wordsf  shall  not  pass  away.  Therefore,  to 
compare  Jonah  to  Moses,  who  was  the  head  of  the  dispensation 
of  the  Hebrews,  to  wit,  he  was  king  in  Jeshurun,  Deut. 
xxxiii.  4,  5;  exposes  his  extreme  ignorance  of  "  the  scrip- 
tures of  the  prophets;"  they  were  baptised  unto  Moses,  1  Cor. 
X.  2:  also  the  apostle  James  observed,  (Acts  xv.  21,)  "  Mo- 
ses of  old  time,  hath  in  every  city  them  that  preach  him; 

*  Page  219,  on  John  x.  33.  f  1  Cor.  i.  30.  ^  Luke  xvi.  11.  Prov.  viii.  18. 
Luke  ii.  40,  52.  Mat.  xi.  19.  §  Page  64.  •*  John  v.  43.  John  xiv.  24.  xv.  3. 
Chap.  iii.  34.  xvii.  8,  14,  20.  Isa.  Ii.  16. 

ft  Not  the  mummery  taught  by  the  Gentile  priestcraft,  but  the  heaven  and 

earth  of -vchich  the  scriptures  speak.  But  the  Jews,  through  their  "  learning 

the  way  of  the  heathen,"  had  become  deaf  to  "  the  voices  of  their  prophets," 

and  from  the  same  cause  are  so  to  this  day.  Hense  they  knew  him  not  when 

For  note  (t)  see  next  page. 


24 

being  read  in  the  synagogues  every  sabbath  day;"  Jesus  also 
said  unto  his  disciples,  "  The  scribes  and  the  pharisees  sit  in 
Moses'  seat;  all  therefore,  whatsoever  they  bid  you  observe, 
observe  and  do;"  for  that  dispensation  was  appointed  to  stand 
fast,  until  the  other  should  be  so  firmly  fixed,  that  nothing 
could  shake  it;  "  then  shall  the  end  come,"  (Mat.  xxiv.  14,  21, 
22.  Luke  xxii.  37.  1  Cor.  vii.  29 — 40,  see  Isa.  iv.)  The  glad 
tidings  came  up  upon,  and  melted  "  the  shadows,"  and  morta- 
lity was  gradually  swallowed  up  of  life;  2  Cor.  v.  2  Tim.  i.  10. 
Then  did  that  heaven  pass  off  with  "  a  great  noise;"  it  was  roll- 
ed together  as  a  scroll,  for  which  there  was  no  farther  use,  Isa. 
xxxiv.  4.  Rev.  vi.  14;  as  to  the  earth,  the  messengers  of  God, 
for  destruction,  for  iniquity,  viz.  the  Romans,  destroyed  those 
murderers,  and  burnt  up  their  city;  Mat.  xxii.  7.  Thus  when 

he  came:  and  when  het^ast  out  demons,  the  light  shined  in  tlieir  darkness, 
an(,l  the  ignorance  that  was  In  them  compreliended  it  not;  (John  i.  5.)  simi- 
lar to  that  of  his  exampler;  viz.  Moses,  who,  as  a  deliverer,  was  in  the  like 
situation.  Exo.  ii.  11—15.  Acts  vii.  22—29. 

The  "Doctrines  of  Demons,"  is  a  dark  system,  which  they  learned  of  the 
heathen;  and  it  was  so  deeply  rooted  in  the  hearts  of  both  teachers  and  peo- 
ple, that  to  have  reasoned  with  them  upon  not  only  the  impropriety  thereof, 
but  also,  the  blasphemy  produced  by  the  *.*  doctrines  of  demons,"  they  would 
not  merely  have  plead  ocular  and  sensible  demonstration,  such  as  those  fa- 
bles recorded  by  Josephus,  who  firmly  believed  these  doctrines,  but  the  very 
life  of  the  man  who  would  have  dared  to  oppose  them,  in  a  regular  and  open 
manner,  reasoning  thereon  **  by  the  scriptures  of  the  prophets,"  was  not  sure 
for  a  moment.  This  opportunity  they  vvei-c  watching  for;  and  would  not  have 
failed  to  make  use  of  it,  and  thereby  accuse  him  to  the  Roman  government, 
of  which  these  doctrines  were  the  very  base;  and  Czesar  himself  was  the 
"  sovereign  pontiff,"  at  the  altars  of  the  demons. 

Of  these  demons  (i.  e.  in  our  versiBn  devils,)  the  doctrines  thereof  taught 
that  there  were  two  sorts,  the  one  good,  the  other  evil.  But  the  evil  ones 
were  always  appointed  (it  would  appear  by  the  account  thereof)  to  have  their 
lodgements  in  the  poorer  sort  of  the  people.  Hence  we  find,  that  none  of  the 
rich  appear  to  have  been  oppressed  by  the  latter;  but  the  poor,  who  were 
taught  to  believe  this,  were  sorely  oppressed,  and  sometimes  full  of  them. 
The  trade  of  "exorcists"  was  carried  on  by  "vagabond  Jews"  in  that  day; 
and  was  as  common,  both  with  the  Jews  and  Gentiles,  as  that  of  physicians 
in  this  day. 

Their  history  of  those  demons,  is  a  wox*k  of  their  own  invention,  and  no  way 
connected  with  the  works  of  God,  who,  when  he  had  made  all  things,  pro- 
nounced  them  "  very  good."  Gen.  i.  31.  Then,  when  was  it  that  the  heathen 
*STartarus'*  was  created,  and  demons  the  inhabitants  thereof? 

(t)  Isa.  lix.  21.  Heb.  i.  1. 2.  "  My  words;"  see  the  same  language,  1  Kings 
xvii.  1. 


25 

we  view  the  character  which  Moses  sustained  all  through  "  the 
Book,"  (Mala.  iv.  4.)  is  not  the  "  gross  darkness"  of  this  wri- 
ter most  obvious? 

But  Solomon  was  a  preacher  of  repentance.  What  is  it  that 
could  have  been  Emanuel  Swedenborg's  reason  for  objecting 
also  to  "  the  words  of  the  preacher?"  For  the  following  reason, 
to  wit:  The  preacher  speaketh  as  Job  doth;  that  "  man  is  mor- 
tal," having  no  pre-eminence  above  a  beast;  yea,  that  he  is  but 
a  beast.  "  I  said  in  mine  heart,  concerning  the  estate  of  the 
sons  of  men,  that  God  might  manifest  them,  and  that  thej' 
might  see  that  they  themselves  are  beasts;  for  that  which  be- 
falleth  the  sons  of  men,  befalleth  beasts,  even  one  thing  befal- 
leth  them;  as  the  one  dieth,  so  dieth  the  other;  yea,  they  have 
all  one  breath;  so  that  a  man  hath  no  pre-eminence  above  a 
beast,  for  all  is  vanity:  all  go  unto  one  place,  all  are  of  the  dust, 
and  all  turn  to  dust  again."  Eccles.  iii.  18,  19,  20.  Verse  18, 
should  be  read  as  in  the  margin,  to  wit:  that  they  might  clear 
God,  and  see,  &c.  See  chap.  v.  6.  Rom.  iii.  4.  P':..  li.  4.  This 
meaneth  to  clear  the  character  of  God  from  that  which  inter- 
preters have  imputed  to  it.  As  he  saith,  (Isa.  xliii.  27.)  thy 
first  father  hath  sinned,  and  thy  "  interpreters"  have  trans- 
gressed against  me.  "  Thy  first  father,"  to  wit:  (Ezek.  xxiii. 
3,  43.)  Thus  saith  the  Lord  God  unto  Jerusalem,  thy  birth  and 
thy  nativity  of  the  land  of  Canaan,  thy  father  an  Amorite,  and 
thy  mother  an  Hittite,  &c.  i.  e,  from  the  tents  of  Ham,  the 
doctrine,  that  the  dead  are  conscious  of  any  thing,  was  first 
propagated  after  the  flood.  Canaan,  together  with  the  prophe- 
tic name,  also  received  the  prophetic  curse;  which  curse  is 
meant,  Isa.  xliii.  28.  In  ch.  xliv,  the  promise  is  contained  of  a 
deliverance  from  this  curse,  by  pouring  water  upon  him  that  is 
thirsty,  &c.  Which  surely  can  mean  nothing  else  but  the  pure 
unadulterated  "dcctnne  of  God, our  Saviour,"  flowing  through 
his  Messiah,  which  cieareth  God,  "  by  the  resurrection  of  Je- 
sus Christ  from  the  dead,"  from  that  vile  heathen  system,  the 
root  of  their  idolatry,  now  called  "  the  immortality  of  the 
soul;"  which  doctrine  is  the  foundation  of  Plato's  demons. 

This  heterogeneous  mass  of  "  mystery,  Babylon  the  Great," 
the  Jews  learned  of  the  heathen;  and  not  content  to  confine 
themselves  to  the  mysteries  of  heathenism,  as  their  fathers  of 
old  had  done,  the  more  modern,  after  the  ages  of  the  prophets, 

D 


26 

(Isa.  xlii.  14.)  have  taken  the  Scriptures,  which  testify  against 
it,  to  prove  it  thereby.  A  witness,  from  one  end  to  the  other, 
that  the  fathers  sleep,  and  that  the  dead  know  not  any  thing, 
(Eccles.  ix.  3 — 6-);  and  even  his  name,  Jehovah,  once  as  com- 
mon to  the  heathen  (Num.  xxiii.  3 — 26.  Jer.  xl.  2,  3,  &c.)  as 
to  the  Jew,  was  made  a  mystery  of  by  the  one,  and  entirely 
forgotten  by  the  other:  and  this  took  place  through  the  "  vil- 
lany"  of  the  teachers  of  the  Jews.  The  heathen  called  him 
"  the  unknown  God;"  supposing  him  far  away  from  the  habi- 
tations of  men,  having  appointed  innumerable  gods,  or  de- 
raonsj*  some  good,  to  guard  the  good;  others  evil,  to  torment 

*  Socrates,  a  heathen  philosopher,  when  he  came  upon  his  defence, 
said,  '*  What  is  it  that  has  prevented  me  from  appearing  in  your  assemblies? 
It  .'S  that  demon,  that  voice  divine,  v^^hich  you  have  so  often  heard  me  men- 
tion," &c.  This  was  one  of  the  greatest  philosophers  of  the  Platonic  system. 
When  he  was,  by  the  force  of  the  poison,  about  to  die,  he  said  to  his  friend 
Crito,  "  We  owe  a  cock  to  jEsculapius,  discharge  that  vow  for  me,  and  pray 
do  not  forget  it."  This  was  one  of  iheir  devotional  vows,  if  we  may  judge 
by  the  last  words  of  a  dying  man;  and  also,  that,  by  the  discharging  of  it, 
the  offerer  drew  the  attention  of  the  god,  or  demon,  to  the  immortal  soul  of 
tlie  deceased,  who  took  it  imniediately  under  his  protection,  ^sculapius 
was  a  famous  physician  of  Greece,  who,  it  may  have  been,  in  recommend- 
ing a  way  to  be  healthful,  had  advised  his  fellovi'  citizens  to  go  to  bed  with 
and  vise  at  the  general  voice  of  the  cock,  as  their  general  crowing  was  a  sure 
indication  of  the  morning's  approach.  Hence  this  bird  must  have  been  con- 
secrated to  him  as  a  sacrifice. 

By  Socrates  reqriesting  his  friend  to  fulfil  their  vow,  previously  made  by 
the  sect,  tliat  tiie  survivors  would  do  it  at  the  death  of  each  other,  it  doth 
appear,  that  it  was  an  offering  made  for  the  dead,  to  the  dead,  viz.  this  apo- 
theotised  physician,  now  become  a  demon  of  the  first  order  or  degree,  with 
fall  physical  powers  to  extract  carefully  what  they  called  "the  immortal 
soul,"  (L  e.  a  metaphysical  heathen  non-entity,)  cautiously  keeping  it  from 
being  injured  by  what  they  called  "the  gross  body."  At  that  time  the  refin- 
ed heathen  philosophers  had  fabricated  in  their  imaginations  two  superior 
gods,  the  one  of  whom  these  immortal  souls  were  emanations.  Those  of  the 
Jews  who  were  of  this  philosophy,  may  have  helped  them  in  this  fable,  (yea, 
many  of  them  had  become  "  vile"  enough  to  assist  inventing,)  the  other, 
creating  those  gross  bodies,  and  imprisoning  these  emanations  therein,  who, 
for  their  sins,  (emanations,  t.  e.  particles  of  God,  commit  sins!)  were  given 
into  the  power  of  the  other  to  chastise,  by  "shutting  of  them  up  in  gross 
bodies,"  as  *' probationers."  The  "Jewish  fable"  philosophers  having  taken 
their  ground  work  from  the  heathen  fable  philosophers,  the  only  difference 
is,  that  they  omitted  the  names  of  the  heathen  idols,  and  fabricated  the 
*•  endless  genealogies"  of  what  they  call  angels. 

For  the  thinking  heathen,  there  is  some  excuse,  (Acts  xvii.  30.)  who  groan- 
id  for  the  manifestation  of  light,  under  the  awful  terrors  of  death!  Keb.  ii. 


27 

the  evil;  and  that  these  were  immortal  souls,  that  had  been 
released  from  their  corporeal  bodies,  &c.  At  the  same  time, 
the  "  vile"  teachers  of  the  Jews  had  arrived  at  such  a  pitch  of 
**  wickednesses,"  that  they  had  gotten  his  name  into  a  myste- 
ry, supposing  the  heathen  were  not  capable,  or  else  unworthy, 
of  pronouncing  it:  and  had  actually  gone  so  far  in  this  abomi- 
nation of  heathenism,  that  even  to  this  day,  from  the  traditions 
of  their  fathers,  they  charge  Jesus  with  having  stolen  it  out  of 
the  temple  (where  it  was  kept  sacred  by  the  high  priest,)  and 
by  which  he  worked  his  miracles,  using  it,  of  course,  as  the 
heathens  did  some  of  the  names  of  their  gods  (in  whose  doings 
they  were  well  versed,)  to  wit,  as  a  talisman! 

Furthermore  of  "  the  words  of  the  preacher."  "  The  living 
know  that  they  shall  die,  but  the  dead  know  not  any  thing," 
&c.  Hence  there  can  be  no  agreement  with  this  certain  truth, 
and  this  writer's  fabulous  "  world  of  spirits."  But  knowing 
the  old  objection  taken  from  verse  21,  let  us  read  it  as  it  is  in 
the  original  text,  and  noted  in  the  margin;  as  it  doth  appear 
that  the  translators,  not  knowing  what  to  do  with  the  signifi- 
cation, honestly  confessed  it,  guarding  the  English  reader 
from  mistake:  to  wit,  "  Heb.  Who  knoweth  the  spirit  of  the 
sons  of  men  that  is  ascending?"  This  question  cannot  be  un- 
derstood by  a  fool;  but  an  ambassador  for  Christ,  viz.  Paul, 
teacheth  how  to  understand  it;  to  wit:  (iCor.  ii.  11.)  For 
what  man  knoweth  the  things  of  a  man,  save  the  spirit  of  man 
which  is  in  him? 

15.  Hag.  Ii.  7.  But  for  the  Jews  to  do  what  they  have  done  with  "  the  Ora- 
cles of  God!"  Yet  the  Scriptures  not  being  capable  of  being  bent  to  the  vast 
bulk  of  their  abominations,  hence  they  turned  "  cabaiists,"  and  fj-amed  an 
"  oral  law,"  in  written  lies  from  father  to  son.  Each  as  they  progressed  in 
the  "  villany,"  heaped  upon  the  heap,  thus  continually  causing  the  name  of  the 
God  of  their  fathers  to  be  blasphemed  among  the  heathen,  (Rom.  ii.  24.)  until 
the  mountains  were  completed;  then  upon  their  children,  the  guards  set  round 
those  mountains  of  lies,  to  murder  all  those  who  in  the  truth  should  rise  up 
against  them;  he  heaped  mischiefs  upon  them,  for  all  their  dvoings;  and  to 
this  day,  has  left  them  to  the  deceivings  of  their  own  delusions,  to  stumble 
in  the  gross  darkness  of  their  own  works.  Ezek.  xiii.  Deut.  xxxii.  Isa.  Ixvi. 
1 — 24.  Dan.  xii.  This  prophecy,  which  "  the  man  Gabriel"  delivered  to  Da- 
niel the  prophet,  speaketh  not  of  the  resurrection  to  a  future  state,  but  is  li- 
terally confined  to  the  state  of  the  Jews,  to  wit:  "thy  people,"  viz.  "the 
election,"  and  the  excision;  to  a  state  of  which  all  the  prophets  had  warned 
the  latter  of.  "  The  election,"  established  the  Gospel.  See  verse  3. 


28 

Solomon  is  not  speaking  of  an  unenlightened  spirit;  but  of  a 
contemplative  spirit,  searching  into  the  things  of  God,  which 
were  not  revealed  until  after  the  resurrection  of  Jesus  Christ 
from  the  dead.  Luke  x.  24.  1  Cor.  ii.  9,  10.  But  did  God  give 
unto  men  "  a  spirit  of  bondage?"  or,  "  the  unclean  spirit?" 
(Zee.  xiii.  2.)  "  A  spirit  of  error,"  "  the  spirit  of  Anti-christ," 
or  '*  a  foul  spirit?"  Rev.  xviii.  2.  Or,  according  to  your  doc- 
trines, is  it  "  a  wounded  spirit,"  that  returneth  to  God?  Here, 
perhaps,  one  wise  in  his  own  conceit,  might  say.  It  is  the  "  new 
spirit,"  which  he  giveth,  that  returneth  unto  the  giver.  But  as 
this  objection  might  merely  be  made  to  suggest  the  idea  of  the 
spirit  of  man  being  a  person  distinct  from  himself,  (which  is 
full  as  consistent  as  that  "  the  spirit  of  God"  is  a  distinct  per- 
son from  himself,)  I  shall  answer  such  an  objection,  by  ask- 
ing, what  then  has  become  of  the  other  person,  viz.  the  old 
spirit?  For  it  is  evident,  that  this  is  removed,  z.  e.  done  away, 
when  the  other  taketh  its  place.  It  is  therefore  also  evident, 
that "  the  words  of  the  preacher,"  (chap.  xii.  7.)  meaneth  the 
spirit  of  God.  This  accordeth  with  the  words  of  Nehemiah, 
(chap.  ix.  20.)  thou  gavest  also  thy  good  spirit  to  instruct 
them,  &c. 

As  to  *'  the  spirit  of  a  man,"  it  is  as  distinct  from  his  soul 
as  his  soul  is  from  his  body.  But  there  cannot  be  "  a  living 
man,"  (Lam.  iii.  39.)  without  unity  of  the  three  parts  which 
make  a  man,  viz.  "  spirit,  and  soul,  and  body."  1  Thes.  v.  23. 
The  soul  is  the  life;  and  it  is  evident  by  the  Scriptures,  that 
the  soul  dieth,  otherwise  the  patriarchs  have  not  spoken  truth. 
Abraham  said,  say,  I  pray  thee,  thou  art  my  sister,  &c.  and 
my  soul  shall  live  because  of  thee.  Gen.  xii.  12,  13;^  David 
said  unto  Saul,  thou  huntest  my  soul  to  take  it.  1  Sam.  xxiv. 
11.  Job  saiih,  man  dieth  and  wasteth  away;  yea,  man  giveth 
up  the  ghost  [breath],  and  where  is  he?  In  another  place  he 
telleth  us,  to  wit:  that  he  is  "  where  the  wicked  cease  trou- 
bling, and  there  the  weary  be  at  rest;  the  prisoners  rest  toge- 
ther, they  hear  not  the  voice  of  the  oppressor;  the  small  and 
great  are  there,  and  the  servant  is  free  from  his  master;"  and 
that  this  place  is  "  the  grave."  This  is  the  general  testimony 
of  every  believer  and  saint,  all  through  "  the  Book."  Bath- 
sheba  said  unto  David,  when  my  lord  the  king  shall  sleep  with 
his  fathers,  1  Kings  i.  21.  Search  the  Scriptures,  and  see  whe- 


29 

ther  you  are  teaching  the  word  of  God;  or  whether  you  are 
not  deceived,  and  deceiving  others.  ^  Tim.  iii.  13. 

"  The  spirit  of  a  man,"  is  simply  the  faculty,  thinking.  But 
when  a  man  dieth,  saith  David,  "  in  that  very  day  his  thoughts 
perish."  Ps.  cxlvi.  4.  And  he  saith,  verse  2,  while  I  live  I  will 
praise  Jehovah,  I  will  sing  praises  unto  my  God  while  I  have 
any  being.  See  also  the  writing  of  Hezekiah,  king  of  Judah, 
how  he  rejoiced  that  there  was  an  addition  made  to  his  days, 
that  he  might  yet  praise  his  God  in  the  land  of  the  living.  Isa. 
xxxviii.  9 — 30.  To  the  same  import  are  the  words  of  David, 
who  had  forfeited  his  life  to  the  demands  of  the  law,  "  in  the 
matter  of  Uriah  the  Hittite."  Ps.  xxx.  3,  9.  See  Ps.  cxv.  17. 

By  a  parity,  the  apostle  draws  his  inference  of  the  spirit  of 
God,  in  his  comparison  of  the  spirit  of  a  man  (1  Cor.  ii.  11.) 
from  Ps.  xcii.  5,  6.  O,  Jehovah,  how  great  are  thy  works!  thy 
thoughts  are  very  deep.  A  brutish  man  knoweth  not,  neither 
doth  a  fool  understand  this.  This  is  the  beast,  whose  spirit 
goeth  downward  to  the  earth,  seeking  knowledge  from  the 
dead,  who  know  not  any  thing.  Eccles.  iii.  21.  Prov.  xxi.  16. 

By  "  the  words  of  the  preacher,"  it  appeareth,  that  the  ido- 
latrous priests  of  his  women,  had  been  tampering  with  him; 
that  he  had  left  the  faith  and  hope  of  his  fathers,  and  had  been 
drawn  away  by  them  for  a  time,  to  suppose  that  the  dead 
were  capable  of  hearing,  (Neh.  xiii.  26.)  because  it  was,  and 
is,  the  common  idea  of  all  who  hold  "  the  doctrine  of  Balaam," 
that  the  dead  hear.  As  saith  the  Psalmist,  (Pa.  cvi.  28.)  they 
ate  the  sacrifices  of  the  dead.  Surely  with  an  idea  that  the  dead 
heard,  and  received  their  offerings.  Hence,  from  age  to  age, 
we  find  the  dead  have  been  invoked;  sometimes  in  a  more, 
sometimes  in  a  less,  gross  manner:  but  the  whole  formula,  to 
this  day,  is  the  same,  though  it  be  dressed  up  in  order  to  make 
it  more  seemly  than  as  it  is  contained  in  that  most  gross  abo- 
mination, called  "  a  catholic  manual;"  it  is  still  Janus  with  his 
other  face  turned  towards  his  beholders. 

The  last  portion  of  the  first  witness,  excluded  by  E.  S.  is 
^'  The  Song  of  Solomon."  "  Delight  is  not  seemly  for  a  fool." 
Prov.  xix.  10.  But,  however,  he  is  not  the  only  one  that  would 
have  this  song  excluded:  Why?  '■'  Because  it  is  unseemly." — . 
Very  sagacious!  But  why  not  make  the  same  objection  to  the 
prophet  Ezekiel,  who  in  his  description  of  Jerusalem  of  old, 


30 

uses  the  metaphor  of  a  lewd,  whorish  adulteress,  in  the  most 
strong,  forcible  colouring,  more  so  than  any  other  prophet  in 
the  book?  And  if  Jerusalem  is  thus  described,  why  not  in  pro- 
phetic metaphor  describe  a  chaste  bride,  in  whose  light  I  am 
now  rejoicing?  Ps.  xlv.^  Song  viii.  13.  Rev.  xxii.  IT.  Song  viii. 
14.  Rev.  xxii.  20.  It  is  indeed  unseemly  in  your  mouth,  who 
call  yourselves  this  "  bride,"  taking  your  authority  from  Rev. 
xxi.  9.  But  read  the  chapter  to  the  end,  and  the  following 
chapter.  This  is  like  the  priests  calling  themselves  "  We  the 
ambassadors  for  Christ,"  taking  their  usurped  credentials  from 
the  words  of  the  apostle,  2  Cor.  v.  20.  They  may  just  as  well 
also  say,  "  We  the  twelve  apostles  of  the  Lamb,"  from  Rev. 
xxi.  14.  Neither  does  it  belong  to  you,  but  to  the  bride  who 
established  "  the  doctrine  of  God"  in  the  days  of  the  apostles; 
viz.  The  elect  Jews,  and  the  elect  Gentiles,f  "  as  it  were  a 
company  of  two  armies,"  overthrowing  the  ancient  altars  and 
idols  of  the  heathen,  exposing  the  fraud  of  their  priests,  and 
silencing  their  oracles.  Song  vi.  13.  The  name  Solomon,  and 
Shulamite,  signify  the  same  things:  viz.  "  peaceable,  perfect, 
that  recompenses,"  and  by  those  two  armies,  Jehovah  recom- 
pensed vengeance  upon  his  enemies.  The  Jews  drew  off  at  the 
sign  given,:]:  and  left  Jerusalem  without  one  righteous  charac- 
ter in  it.  Then,  according  to  the  prophecy ,§  there  was  none 
shut  up,  or  left  therein.  The  religious  Gentiles,  groaning  for  a 
manifestation  of  light,  oppressed  with  heavy  burdens,  on  see- 
ing that  they  were  this  light,  clave  unto  it;**  and  became  one 
"  glorious  body;"  and  no  doubt  many  of  the  Gentile  priests 
rejoiced  to  see  them,ff  came  out  from  their  brother  craftsmen, 
and  exposed  their  mysteries;:|::|:  so  that  in  effect,  although  the 
elect  remnant  of  the  Jews  put  not  their  hands  to  any  carnal 
weapon,  yet,  by  drawing  off  from  Jerusalem,  in  the  same  sense 
that  Lot  quitted  Sodom,  (Gen.  xix.  22.)  were  also  the  osten- 

*  Some  of  the  writers  among  the  Jews,  and  some  others  say,  "  This  is  an 
Epithalamium  composed  for  the  wedding  of  Solomon  and  Pharoah's  daugh- 
ter." Who  composed  it?  David — David,  compose  a  song  for  Solomon's  "out- 
landish" bride!  Why  he  did  not  even  dare  keep  her  in  the  city  of  David. 
2  Chron.  viii.  11.        f  Acts  xv.  14.         t  Isa.  Ixiii.  4.  Luke  xxi.  28,  32. 
§  Deut.  xxxii.  35, 36.  Gen.  xix.  22.  Luke  xvii.  29.  Ps.  xlv.  10.  Luke  xvii.  33* 
**  Isa.  Ix.      fl  Isa.  XXXV.  Zac.  viii.  23. 
i^  Similar  to  what  took  place  in  the  days  of  Henry  VIIL 


31 

sive  means  of  the  destruction  of  Jerusalem.  This  is  the 
meaning  of  Rev.  xiv.  14  to  20.    See  Mat.  xxiv.  3,  30,  34,  &c. 

Another  objection  to  this  "  Song"  is,  *'  Xhe  apostles  never 
quoted  from  it."  No?  From  whence  did  Paul  tell  the  Gentiles 
that  he  had  espoused  them  to  one  husband,  that  he  might  pre- 
sent a  chaste  virgin  to  Christ?  2  Cor.  xi.  2.  Neither  could  he 
possibly  have  drawn  his  picture  of  love,  in  that  forcible  man- 
ner, except  he  had  taken  it  from  this  very  "  Song  of  Songs, 
which  is  Solomon's."  See  1  Cor.  xiii.  Song  viii.  7.  Moreover^ 
"  The  garden,"  spoken  of  Gen.  ii.  8,  is  the  same  garden  spo- 
ken of  in  this  Song,  and  both  are  "  an  allegory."  It  is  "  a  Song 
of  Songs."  All  songs,  from  the  beginning,  are  centered  in  it. 
"  A  love  song  of  Solomon's,  for  one  of  his  [outlandish]  wo- 
men!" Could  he  have  applied  the  following  language  to  any 
such  purpose?  to  wit.  Thou  art  beautiful,*  O  my  love,  as  Tir- 
zahjf  comely  as  Jerusalem;:|:  terrible^  as  (an  army)  with  ban- 
ners.** Chap.  vi.  4. 

Next  Cometh  the  great  massacre  of  E.  S.  and  this  disciple  of 
his,  to  wit:  "  And  though  we  could  have  swelled  our  volumeff 
with  extracts  and  quotations  to  the  same  effect,  as  the  above, 
from  acts  and  epistles  of  the  aposdes,  yet  we  have  chosen  to 
have  recourse,  for  our  authority,  only  to  those  testimonies 
which  we  conceive  to  be  absolutely  divine,  and  to  carry  with 
them  a  power  and  efficacy  unknown  to  any  human  writing, 
however  valuable  and  useful  it  may  be  in  many  other  respects. 
Here  and  there:]::!:  indeed  we  may  give  a  quotation  from,  or 
reference  to  some  of  the  books  here  excepted  from  the  divine 
code;  but  then  it  will  be  only  by  way  of  confirmation  of  the 
doctrines  there  advanced,  for  the  sake  of  those,  who  know  not 
as  yet  the  distinction  between  those  books  which  proceed  from 
the  Lord,  and  those  which  proceed  only  from  men,  even  from 
a  good  and  pious  man."  See  his  preface,  Ibid.  Note,  p.  viii. 

*  Isa.  lii.  1.  Rom.  x.  15. 

t  Tirzah.  See  the  Hebrew  sense  of  this  word.  There  is  ne  proof  that  Solo- 
xnoii  was  the  composer  of  this  song. 

t  "  Comely  as  Jerusalem."  Take  the  root  of  this  name;  therefore,  at  the 
time  when  it  received  this  name,  it  was  the  crown  of  righteousness  surely, 
(Eze.  xvi.  12.)  i.  e.  the  law  of  righteousness,  as  in  the  days  of  Melchizedek. 

§  Jer.  xix.  11,  12.      *»  Ps.  xx.  5,  7,  8.     ff  «  Our  volume."  See  Jude  16. 

i^  The  same  here  and  there  method  that  he  has  taken  with  Isa.  xlix.  >. 


32 

Paul,  called  an  apostle  of  Jesus  Christ,  by  the  will  of  God, 
predestinated  to  this  call,  according  to  the  purpose  of  Him  who 
worketh  all  things,  after  the  counsel  of  his  own  will,  saith,  Do 
you  not  know  that  the  saints  are  to  judge  the  world?  i.e.  the 
Shulamite;*  the  saints  of  the  old,  and  of  the  new  Testament; 
"  who,  as  it  were,  are  a  company  of  two  armies."  But  upon 
what  principle  are  they  to  judge  the  world?  Upon  the  same 
principle  that  Moses  of  old,  had  them  that  preached  him,  being 
read  in  the  synagogues  every  Sabbath  day.  Acts  xv.  21.  They 
judge  by  their  life  and  conversation,  originating  in  "  the  doc- 
trine of  Jehovah,"  revealed  to  them  through  Jesus  the  Christ, 
a  record,  abiding  to  judge  and  to  be  judged  by.  It  is  that 
"  New  Covenant"  which  is  so  firmly  established,  that  it  can- 
not be  shaken.f 

Again,  "Do  you  not  know  that  we  shall  judge  messen- 
gers?":): Upon  what  principle?  By  "  the  doctrine"  which  they 
have  established. §  Then  are  not  such  messengers  as  this  au- 
thor to  be  judged  by  their  doctrine?  Hold!  Who  is  to  be  the 
judge?  *'  He  that  hath  an  ear  to  hear,"  as  saith  Elihu,  (Job 
xxxiv.  3.)  "  The  ear  trieth  words,  as  the  mouth  tasteth  meat." 
Are  the  twelve  apostles  judges?**  Who  vested  them  with  this 
authority?  He  who  clothed  their  master  with  it,  (Mica.  v.  4. 
Luke  i.  32.)  and  gave  him  authority  to  clothe  them  with  au- 
thority.fl  Therefore,  by  "  the  Word  of  God,"  which  when  it 
cntereth,  is  quick  and  powerful,  and  sharper  than  any  two 
edged  sword,  piercing,  even  to  the  dividing  asunder  of  soul 
and  spirit,  joints  and  marrow,  and  a  discerner  of  the  thoughts 
and  intents  of  the  heart;  even  "  The  doctrine  of  Jehovah,  which 

•  Rev.  xxi.  9,  to  the  end.  It  signifieth  the  new  covenant,  witnessed  by  the 
law  and  by  the  prophets,  and  therefrom  established,  before  anything  vfus 
hurt.  Rev.  vii.  3. 

*'  The  bride,  the  Lamb's  wife,"  is  the  new  covenant;  in  the  which  "  his 
seed,"  (Isa.  lix.  21.)  is  formed,  speaking  the  truth  in  love,  that  they  may 
grow  up  into  him  in  all  things,  which  is  the  head,  the  Christ,  (i.  e.  the 

anointed  head,)  &c.  Eph.  iv. Many  a  sect  have  called  themselves  tliis 

«'  bride." Bride!  "  Harlots."  Rev.  xvii.  5. 

flsa.liv.  10.  Heb.  xii.  27,  28. 

t  John  vii.  16,  17.  Acts  ii.  42.  xili.  12.  Rom.  xvi.  1/.  1  Tim.  i.  3.  iv.  6. 
2  John  9.  Are  we  then  to  g^ve  up  this  joint  witness,  and  come  unto  sucli 
men  as  this  writer  for  their  doctrines? 

§  Isa.  xxxii.  1.  Mat.  xix.  28.  xxviii.  20.  2  John  2.    **  John  xvii.  18, 22,  23. 

ft  Ps.  xix.  7—"  Law;"  in  the  margin,  "doctrine." 


33 

is  perfect,  converting  the  soul;"*  all  messengers  must  be  judg- 
ed, whether  he  is  of  the  Jew,  or  whether  he  is  of  the  Gentile. 
But  be  it  remembered,  God  is  judge  himself.  Selah.f 

*  Ps.  xix.  7.,  "  Law," — ^in  the  margin,  "  Doctrine." 

t  Ps.  I.  6,  Here  perhaps  by  the  opposing  spirit,  the  words  of  Jesus  will  be  resort- 
ed to,  to  wit,  "  the  Father  judgeth  no  man,  but  hath  committed  all  judgment  to  the 
Son."  But  at  the  same  time,  he  giveth  a  reason  for  it,  viz,  "  that  all  should  honour 
the  Son,  even  as  they  honour  the  Father  which  sent  him."  John  v.  22,  23. 

To  have  judged  them,  exclusive  of  a  mediator,  they  must  have  been  destroyed — 
See  Heb.  x,  30, 31.  Hence  at  the  first,  the  law  was  in  the  hand  of  a  mediator,  who 
once  before  had  made  intercession  for  them — See  Exod.  xxxii.  9 — 15.  Deut.  ix. 
7 — 20.  In  the  hand  of  Moses  was  the  law,  and  by  that  law  Moses  was  the  judge: 
nevertheless,  God  is  judge  himself.  Selah.  And  the  people  Avere  to  honour  Moses, 
even  as  they  honoured  Jehovah — Exod.  xiv.  31,  He  that  honoured  not  Moses,  ho- 
noured not  Jehovah,  who  had  sent  him — Num.  xxi.  5.  "  There  is  one  lawgiver, 
saith  James,  who  is  able  to  save  and  to  destroy."  And  saith  Paul,  there  is  One 
God,  and  one  mediator  between  God  and  men,  the  man  Christ  Jesus.  And  although 
this  writer  has  numbered  Moses  in  his  "dirine  code,"  he  knows  no  more  of  M©ses 
than  he  does  of  Jesus  Christ,  *'  a  prophet,  like  unto  Moses." 

The  law  of  our  God  is  like  himself,  it  changeth  not;  but  our  life  is  forfeited  to  that 
"fiery  law,"  were  it  not  placed  in  the  heart  of  a  mediator,  reconciling  men  to  God, 
accoi-dingto  his  righteousness  revealed  in  that  law. 

Hence  that  awful  similitude  (Hose,  xii,  10.)  in  the  vision  seen  by  Daniel,  where  the 
son  of  man  is  represented  as  brought  near  before  him,  and  standing  between  that 
torrent  of  fire,  (as  Moses  had  done  before,)  a  figure  of  wrath,  that  was  issuing  and 
coming  out  from  before  him. — Dan.  vii.  Mat.  xxiv.  21,  22.  Isa.  xlii,  1,  2,  3,  4. 

By  that  figurative  language  of  vision  and  prophecy,  such  messengers  as  this  writer 
suppose,  that  it  was  literally  some  form  or  object  that  he  saw,  unto  which  he  has 
given  a  name,  viz.  "  naked  divinity."  Naked  of  the  truth  is  such  a  spirit  as  this.  Oa 
the  contrary,  it  signifieth  "  the  law  of  Jehovah,"  in  which  he  is  seen  from  the  be- 
ginning, and  in  which  "the  pure  in  heart"  now  see  him. 

His  law  began  with  man;  hence  the  term,  "ancient  of  days;"  and  the  figure,  an 
hoary  head;  as  saith  the  prophet,  (Ps.  Ixviii.  14,)  when  the  Almighty  scattered  kings 
in  it,  it  was  as  snow  in  Salmon. 

John  saw  one  in  the  vision,  like  unto  the  son  of  man,  crowned  with  that  ancient 
law — Rev.i.  Songiii,  11,  Luke  vii,  35, 

Thou  lovest  righteousness,  and  hatest  wickedness,  therefore  God,  thy  God,  hath 
anointed  thee  with  the  oil  of  gladness  above  thy  fellows — Ps.  xlv.  7.  Heb.  i.  9. 
Song  ii.  3. 

"  And  his  garment  down  to  the  foot."  The  figure  of  ^priest,  clothed  with  truth, 
which  is  thy  "  majesty,"  O!  Jehovah,  God  of  truth— Mic,  v.  4.  Ps.  xxxi.  5. 

"  And  girt  about  the  paps  with  a  golden  girdle."  A  figure,  denoting  a  priest  and 
mediator:  a  priest  after  the  similitude  of  Melchizedek,  even  "  the  apostle  and  high 
priest  of  our  profession,  Christ  Jesus,"  (Heb.  iii.  1.)  with  the  urira  and  thummim 
(Nehe,  iii.  1.)  bound  about  his  heart.  In  him,  mercy  and  truth  are  met  together^ 
righteousness  and  peace  have  kissed — Ps.  Ixxxv.  10. 

And  his  eyes  like  a  flame  of  fire.  A  figure,  denoting  his  seeing  into  the  deep 
things  of  God— Mica,  vii,  15.  John  iii.  14.  viii.  28.  xv,  15. 

And  his  feet  like  unto  fine  brass,  (Mic,  iv.  13.)  as  if  they  burned  in  a  furnace.  A 
figure,  denoting  his  zeal  and  strength  in  the  work  of  his  God.  As  it  is  writtea,  I  de- 
light to  do  thy  will,  O  my  God;  yea,  thy  law  is  within  my  heart.  I  have  preached 
righteousness  in  the  great  congregation;  lo,  I  have  not  refrained  my  lips,  O,  Jehovah, 
thou  knowest  1  have  not  hid  thy  righteousness  within  my  heart;  I  have  declared  thy 

E 


34 

Then  let  us  "  take  heed  to  the  doctrioe, '  even  the  truth 
which  was  in  them,  and  as  John  saith,  "  shall  be  with  them 
for  ever."    Neither  can  there  be  any  light  of  truth  with  such 

faithfulness  and  thy  salvation,  I  have  not  concealed  thy  loving  kindness  from  the 
great  congregation — Ps.  xl.  8,  9,  10. 

**  And  his  voice,  as  the  voice  of  many  waters."  A  figure,  denoting  the  fulness  of 
all  prophecy  from  the  beginning.  In  it,  all  truth  is  centered.  In  it,  all  vision  and  pro- 
phesy is  opened  and  fulfilled.  He  is  the  full  *•'  woid  of  God;"  a  name  which  no  man 
ever  knew  but  himself — Heb.  i.  1,  2.  Rev.  xix.  12,  13. 

And  it  would  be  full  as  consistent,  to  attempt  proving  that  the  seven  congregations 
>vere  "  seven  candlesticks,"  and  the  seven  messengers  of  those  seven  congregations 
were  "seven  stars,"  which  he  held  in  his  right  hand,  as  to  prove  that,  literally,  this 
is  the  form  of  Jesus  Christ,  who,  after  his  resurrection,  showed  himself  in  person  to 
his  disciples,  and  said  unto  them,  "It  is  I  myself;*'  and  then  eat  with  them — Luke 
xxiv.  42,  4.3.  Acts  X.  41. 

The  whole  vision  is  to  be  understood  "  by  the  scriptures  of  the  prophets,"  and  by 
the  second  witness,  which  is  the  fulness  or  fulfilment  of  the  first  witness;  the  "  seal- 
in^  (and  not  *'  sealing  up,"  see  the  margin  Dan.  Lx.  24.)  "  the  vision  and  prophet," 
i.  e.  opening,  similar  to  the  will  of  a  testator,  (Heb.  ix.  15,  16,  17.)  and  his  seal,  and 
the  seal  of  his  witnesses  seen  thereon,  making  it  sure,  that  none  can  overthrow  it. 
Thus  the  prophet  promised  by  Moses,  was  made  sure,  by  the  seal  of  witnesses,  who 
testify  his  resurrection  from  the  dead;  and  then,  the  vision  seen  by  Daniel  was  opea- 
ed;  for  so  it  is  in  the  original,  to  wit,  "  and  for  sealing  the  prophet  and  vision." 

"  And  out  of  his  mouth  went  a  sharp  two  edged  sword."  *'  The  doctrine  of  Jeho- 
vah," from  the  mouth  of  Jesus  the  Christ,  who  is  "  the  faithful  witness,"  and  those 
\^ho  are  with  him,  called,  chosen,  and  fiiithful,  is  this  sharp  two  edged  sword — Ps. 
cxiix.  6.  Kev.  i.  12,  16. 

"And  his  countenance,  as  the  sun  shineth  in  his  strength."  We  read  the  similar 
figure  of  the  Shulamite,  Song  vi.  10.  This  trope  in  the  vision,  signifieth  «*  the  wisdom 
that  is  from  above,  (which)  is  first  pure,  then  peaceable,  gentle,  easy  to  be  intreated, 
full  of  mercy  and  good  fruits,  without  partiality  and  without  hypocrisy."  (This  is  the 
very  description  that  Paul  givcth  of  her,  viz.  Wisdom — See  1  Cor.  xiii.)  "And  the 
fruit  of  righteousness  is  sown  ia  peace  of  them  that  make  peace — James  iii.  17,  18 — 

See  Mat.  v.  2—10.  Eph.  ii.  12—22;  vi.  10—18 "And  his  countenance,  as  the 

sun  shineth  in  his  strength.*'  It  is  "the  glorious  gospel  of  Christ,  who  is  the  image 
of  (his)  God;"  2  Cor.  4,  6.  1  Tim.  i.  11.  As  saith  the  apostle,  **  we  pi^each  not  our- 
selves, but  Christ  Jesus  the  Lord,  and  ourselves  your  servants  for  Jesus'  sake:  for 
God,  who  conjmanded  the  light  to  shine  out  of  darkness,"  (which  God,  the  heathen 
always  acknowledged,  and  this  the  apostle  well  knew,  being  conversant  with  their 
poets,)  "  Jiath  shined  in  our  hearts,  to  the  light  of  the  knowledge  of  the  glory  of  God, 
in  the  face  of  Jesus  Christ." 

In  this  "glorious  gospel  of  the  blessed  God,"  which  was  "committed  to  Paul's 
trust,"  did  Jehovah  of  hosts  reign  in  Mount  Zion,  and  in  Jerusalem,  and  before  his 
ancients  gloriously — Isa.  xxiv.  23.  Every  prophet,  from  Adam  downward,  came  with 
him:  (for  "the  covenants  of  promise,"  were  many.^  As  saith  the  messenger,  (Zee. 
iv.  1.)  Jehovah  my  God  shall  come:  all  the  saints  with  thee,  as  one  witness,  from  the 
beginning,  that  thou  art  the  promised  Messiah — (See  Zeca.  ix.  9;  xiv.  5.  Isa.  Hi.  13. 
Jude  14,  15.  Acts  x.  43,  43.  Zac.  iii.  8;  vi.  12,  13.)  Jehovah  God,  shall  blow  the 
trumpet,  an<l  shall  go  with  whirlwinds  of  the  south — Mat.  x.  20.  John  xvii.  8.  Zee. 
ix.  14,  15,  16.  See  Acts  ii.  And  is  "the  glorious  gospel  that  was  committed  to  the 
trust  of  tJicse  men,"  now  to  be  overthrown  by  Emanuel  Swedenborg  and  his  apostles? 
They  are  like  the  Jews,  they  can  see  "  no  form  nor  comeliness"  in  the  man  Christ 


35 

messengers  as  this  writer,  who  has  undertaken  to  make  void 
the  witness  of  the  resurrection  of  Jesus  Christ  from  the  dead, 
who  is  "  our  hope!"  Thus  from  age  to  age,  evil  men  and  sedu- 

Jesus;  the  oile  looked  for  a  mighty  conqueror,  &cc.,  and  the  other  lialh  gotten  an 
image  with  the  face  of  a  sun,  and  brass  feet! 

Alpha  and  Omega,  (Rev.  i.)  being  the  first  and  the  last  letters  of  the  Greek  al- 
phabet, are  surely  not  meant  to  signify  the  person  of  God,  who  is  without  begin- 
ning, without  end.  Nor  are  these  alphabetical  letters  meant  to  denote  the  person  of 
his  anointed,  **the  faithful  witness,  the  first  begotten  al"the  dead."  Alpha  signifieth 
the  beginning;  *'in  the  beginning,  God  created,"  &c.  Omega,  the  end;  "  and  on  the 
seventh  day  God  ended  his  work,  which  he  had  made."  They  signify  the  kingdom 
of  God;  having  his  Messiah  as  the  foundation  thereof.  "I  created  it;"  (Isa.  xli.  20— 
25.)  I,  who  am  "  the  Almighty" — Rev,  i.  1,  8.  Secondly,  Jesus  Christ,  by  whom  he 
created  all  things.  But,  *'  I  am  God,  and  there  is  none  else;  a  just  God,  and  a  Saviour." 
And  his  kingdom  is  Alpha — Dan.  iv.  5,  34;  vi.  26.  1  Chron.  xiv.  2.  Ps.  ciii.  19;  cxlv, 
11,  12,  13:  and  Omega,  the  end — Dan.  vi.  26.  1  Cor.  xv.  24.  This  kingdom  had  a 
beginning — Jer.  xvii.  12.  For  surely,  without  a  people  there  would  have  been  no 
gospel — Rev.  xiv.  6 — Therefore,  it  had  its  beginning  with  the  reign  of  death;  at 
-which  time  Messiah  was  laid  as  the  foundation  thereof,  in  the  first  piomise — Rom, 
V.  14.  The  head  of  the  serpent  is  Death,  and  he  came  to  desti'oy  him  who  hath 
the  power  of  death,  which  power  is  sin.  Tlie  power  of  death  is  the  sting  of  death. 
All  have  been  stung  be  it,  for  all  have  sinned,  except  the  one  man,  Christ  Jesus, 
•who  tasted  death  for  eveiy  man,  and  was  in  all  points  tempted  like  as  (the  first 
man,)  without  sin — Heb.  iv.  15.  I  am  Alpha;  "  the  beginning  of  the  creation  ot 
God;"  and  Omega;  by  me  the  kingdom  will  be  delivered  up  to  the  Father — 1  Cor, 
XT.  34.  The  end,  i.  e.  Omega.  There  is  then,  when  death  is  destroyed,  no  place  for 
a  prophet,  a  priest,  or  a  king.  For  this  kingdom  was  set  up  to  pursue  him,  of  whom 
it  is  written,  "  he  is  the  chief  of  the  ways  of  God."  It  is,  then,  surely  finished,  when 
death  is  no  more,  and  he  who  hath  the  power  of  death  is  destroyed;  for  then  his 
■ways  pursueth  him  no  more.  Behemoth  is  death — Job  xl.  15.  and  the  head  of  Le- 
viathen — Chap.  xli.  And  both  of  them  are  kings;  the  one,  the  '*  king  over  all  the 
children  of  pride,"  (verse  34.)  the  other,  the  king  of  terrors — Job  xviii.  14.  **But 
is  not  Behemoth  represented  as  being  able  to  become  the  father  of  an  offspring,  and 
that  he  eateth  grass  as  an  ox?"  True,  (see  Isa.  xl.  6,  7,  8.)  and  he  is  likewise  re- 
presented as  having  a  first-born;  and  if  one,  why  not  many? — Job  xviii.  13.  Ps.  xlLx, 
11 — 20.  "  The  terrors  of  death  are  fallen  on  me,"  said  one — Ps.  Iv.  4,  5.  (Mat.  xxvii, 
46.)  but  he  said,  "rebuke  the  beast  of  the  reeds."  Ps.  Ixviii.  30.  Job  xl.  21. 

Let  it  be  remembered,  that  what  Daniel  and  John  saw,  was  a  vision.  That  no  vi- 
sion was  ever  seen,  according  to  the  general  ideas  of  seeing.  The  prophet  was  told 
to  write  the  vision,  and  make  plain  upon  tables,  that  he  may  run  that  readeth  it. 
That  the  vision  was  for  an  appointed  time,  but  at  the  end  it  should  speak,  and  not 
lie;  though  it  tarry,  wait  for  it,  because  it  will  surely  come,  it  will  not  tarry — Heb. 
ii.  2,  3. 

The  vision  which  Peter  saw,  (Acts  x.)  was  surely  in  itself  not  true,  but  only  in 
what  it  signified. 

Peter,  (who  well  understood  the  prophetic  nature  of  vision,)  wist  not  that  it  was 
true,  which  was  done  by  the  messenger,  but  thought  he  saw  a  vision— --Chap.  xii.  9, 

No  vision  in  '*  the  book"  is  to  be  understood  literally,  but  as  a  testimony  of  things 
to  come.  And  even  **  the  vision,"  seen  in  the  Mount  by  Peter,  and  James,  and  John, 
was  in  the  night,  when  "  their  eyes  were  heavy  with  sleep;"  and  it  is  evident,  by 
the  testimony  of  Luke,  that  they  were  all  night  in  the  mount — Luke  ix.  37.  But  at 
the  time  of  the  voice,  Jesus  was   alone;  Moges  bad  given  place,  and  also  Elias,  iU^. 


36 

cers  have  waxen  worse  and  worse:  deceiving,  and  being  de- 
ceived, have  substituted  false  gods  and  false  christs  in  the 
minds  of  the  people,  in  the  place  of  the  only  true  God,  and 
Jesus  Christ  whom  he  hath  sent. 

intercessor  against  Israel — John  iii.  30 — Rom.  xi.  2.  But  now,  This  is  my  son,  the 
beloved,  in  whom  I  am  well  pleased,  hear  ye  him. 

And  as  they  came  down  from  the  mountain,  Jesus  ehai'ged  them,  saying.  Tell  the 
vision  to  no  man  until  the  son  of  man  be  raised  again  from  the  dead — Mat.  xvii,  9. 

Luke,  though  he  does  not  mention  the  charge,  yet  his  words  amount  to  the  same 
thing — Luke  ix.  36. 

Peter  spoke  as  a  man,  waked  by  an  alarming  dream,  "  not  knowing  what  he  said;" 
at  which  time  they  heard  the  voice.  '*  He  charged  them  to  tell  the  vision  to  no 
man,  until  the  son  of  man  be  raised  again  from  the  dead;"  because  the  vision  was 
not  yet  a  reality;  for  the  dispensation  of  Moses  was  to  stand,  luitil  the  **  new  cove- 
nant" was  firmly  established,  "  proving  all  things"  of  tlie  second,  by  the  first,  and 
gradually  wasting  the  shadows  made  by  the  body,  and  thereby  doing  away  the  weak 
and  beggarly  elements,  so  that  "  the  ambassadors  for  Christ  might  not  be  unclotli- 
ed,  but  clothed  upon,  as  he  saith.  With  our  house  whioh  is  from  heaven" — (Heb.  xii. 
22.)  and  that  by  comparison,  they  might  not  be  found  naked  in  their  testimony; 
seeing  the  things  that  were  made,  (Heb.  xi.  3.)  from  the  which  they  spoke,  yet  re- 
mained as  a  witness.  For  had  they  been  destroyed  immediately,  the  other  could 
not  have  been  established;  neither  could  he  have  reasoned  upon  "those  things,"  as 
is  evident  that  he  did;  and  that  he  is  speaking  of  two  parties,  viz.  "  we,"  and  **  you," 
is  also  evident — 2  Cor.  v.  He  saith,  "  now  he  that  hath  wrought  us  for  the  selfsame 
thing  is  God,  who  hath  also  given  unto  us  the  earnest  of  the  spirit" — (Rom.  viii.  19, 
23.  Luke  ii.  38.  Chap.  xxi.  28,32.)  But  read  the  Avhole  Epistle,  as  aletter  should  be 
read  in  order  to  understand  it;  then  compare  what  he  saith  with  **the  scriptures  of 
the  prophets,"  (Rom.  xvi.  26.)  for  if  he  had  deviated  from  the  first  witness  (and 
this  is  what  Jesus  meant  by  "  all  that  hath  learned  of  the  Father  cometh  unto  me;") 
his  testimony  could  not  have  been  true;  and  they  would  have  been  found  false  wit- 
nesses of  God,  (1  Cor.  XV.  15.  Acts  xvii.  11.)  who  saith,  *'  Behold,  I  have  given  him 
for  a  witness  to  the  people,  (Rev.  i.  5.)  a  leader  and  commander  to  the  i^eople," 
&c, — ^Isa.lv.  4,  5.  (Rev.  xiv.  1,  5.)  Here  he  speaketh  as  if  it  were  actually  come  to 
pass;  Behold,  I  have,  &c.  such  by  promise,  in  prophecy,  had  been  the  goings  forth 
of  Messiah  from  of  old,  from  (age,  to  age  or)  everlasting — Mic.  v.  2. 

Peter  also  wrote  "to  the  circumcision,"  concerning  the  passingaway  of  thesame 
things;  of  which  he  saith,  "  our  beloved  brother  Paul  also,  according  to  the  wisdom 
given  unto  him,  hath  written  tmto  you  (no  doubt  alluding  to  his  epistle  to  the  He- 
brews;) as  also,  in  all  his  epistles,  (viz.  those  to  the  Gentiles,)  speaking  in  them  of 
these  things,  in  which  (i.  e.  "  these  things,"  as  before)  are  some  things  hard  to  be 
understood,  which  they  (viz.  the  interpreters  among  the  Jews,)  that  are  unlearned 
and  unstable  wrest,  as  also  the  other  scriptures,  unto  their  own  destruction — 2  Pet. 
iii.  15, 16. 

No  doubt  (from  the  language  of  Peter  concerning  them,)  they  supposed  that  as 
he  was  **  the  son  of  David  according  to  the  flesh,"  and  that  being  now  risen  from  the 
dead,  he  would  return  in  great  pomp  and  splendour;  and  then,  they  would  be  very 
great  men — See  2  Pet  ii.  "Wo  unto  their  souls,"  said  Peter.  And  I  have  no  doubt, 
that  when  Jerusalem  was  besieged  by  the  Roman  army,  many  of  these  very  charac 
ters,  through  choice,  were  shut  up  therein;  and  as  they  wrested  the  scx'iptures  to 
their  own  destruction,  they  continued  there,  (this  being  the  time  of  the  passover, 
and  the  multitudes,  according  to  Josephus'  account,  who  was  a  living  witness,  shut 
up  therein,  almost  incredible)  supposing  it  to  be  the  most  safe  place.  *'  We  are  shut 


37 

This  writer  is  ignorant  even  of  the  portions  of  the  book 
which  they  have  selected  for  their  "  Divine  Code."  See  page  32, 
on  Mat.  ix.  20,  to  22.  They  admit  *'  the  two  books  of  Kings;" 
then,  is  there  no  record  therein  of  the  dead  being  raised  to  life 

up;  but  if  we  go  away,  it  will  then  be  as  Sodora,  there  will  be  none  shut  up  or  left, 
and  their  power  will  be  gone" — (Deut.  xxxii.  36  )  For  we  know,  that  "  his  cove- 
nant is  with  Levi;"  and  we  are  commanded  to  '*  remember  the  law  of  Moses  his 
servant,"  even  at  thisveiy  awful  period;  (Mala.  iv.  4.)  why  then  should  we  fly?  Are 
we  not  now  at  the  very  height  of  our  duty?  Jesus,  our  king,  was  circumcised  liim- 
self,  and  it  must  continue  to  the  end  of  time.  He  will  come  presently;  for  has  he  not 
said,  **If  the  son  therefore  shall  make  you  free,  ye  shall  be  free  indeed?" — (See  2 
Pet.  ii.  18, 19.)  And  what  can  this  possibly  mean,  but  that  he  will  deliver  us  from  the 
power  and  dominion  of  the  Romans?  He  will  come  and  deliver  Jerusalem,  and  restore 
the  kingdom  of  David  to  all  its  glory,  as  in  the  days  of  "  Solomon  the  magnificent." 

Such  were  the  teachers,  of  vhom  Paul  said,  *'  we  are  not  as  many  which  corrupt 
the  word" — 2Cor.  ii.  17.  These  were  they  who  had  beMitched  the  *' foolish  Gala- 
tians;"  for  these  expressions  both  in  Peter's  and  Paul's  epistles,  are  surely  made  of 
those  teachers  at  that  time,  who  were  all  Jews,  for  "  unto  them  were  committed  the 
oracles  of  God" — Rom.  iii.  1,  2.  They  had  bewitched  the  minds  of  the  Galatians; 
i.  e.  poisoned  their  minds:  for  *'  a  witch/'  is,  literally,  '*  one  who  keeps  poison  in 
his  house  to  poison  his  neighbour."  And  as  they  persisted  in  teaching  the  Gentiles 
the  things  of  the  old  dispensation,  they  surely  must  have  disputed  the  propriety  of 
the  destruction  of  the  temple,  and  of  course,  looked  for  a  personal  reign  of  Christ, 
and  a  restoration  of  the  twelve  tribes,  scattered  abroad  "  For  as  be  is  the  son  of 
David,  according  to  the  flesh;  and  now  risen  from  the  dead,  and  *  determined  tlie 
Son  of  God  with  power;'  (even  according  to  Paul's  gospel,  although  he  contradicts 
himself  in  other  things)  therefore,  being  our  king,  he  will  come  and  set  us  free." 
For  at  that  time,  there  were  many  gospels,  even  as  it  is  at  this  day,  (and  this  is  the 
reason  that  the  apostle  speaks  so  emphatically,  \\z.  "according  to  my  gospel.")  As 
it  is  written,  *'  there  are  three-score  queens,  and  four-score  concubines,  and  virgins 
without  number;"  but  "my  dove,  my  undefiled  (Rev.  xxi.  27.)  is  one,"  (John  iii. 
29.  xvii.  22,  23,  25.)  and  is  not  without  num.ber — Rev.  xiv.  1,4,  5.  "The  queeiis 
and  the  concubines  praised  her;"  for  they  mimicked  her  charactei';  but  "  ihf. 
daughters  blessed  her" — Song  vi.  Ps.  xlv.  She,  the  one  of  her  mother,  (Wisdom:) 
she,  the  choice  of  her  that  bare  her.  "Wisdom  hath  builded  her  house — she  hatU 
hewn  out  her  seven  pillars."  This  is  the  city  which  the  ancient  saints  sought  foi  ; 
this  is  the  "city  which  hath  foundations,"  (Rev.  xxi.  14.)  "  whose  builder  and  ma- 
ker is  God;"  and  this  city  is  "  the  new  covenant,"  even  "  the  glorious  gospel  of  the 
ever  blessed  God." 

Those  men,  at  that  day,  promised  the  people  deliverance.  "  And  while  they  pro- 
mised them  liberty,  they  theirselves  were  the  servants  of  corruption:  for  of  whom 
a  man  is  overcome,  of  the  same  is  he  brought  in  bondage." 

Well  might  the  prophet  say  of  them.  Wo  unto  you  that  desire  the  day  of  Jeho- 
vah! To  what  end  is  it  for  you?  The  day  of  Jehovah  [to  such,  is]  <larkness,  and 
not  light:  (Isa  liii.  1  Cor.  i.  22 — 23.)  as  if  a  man  did  flee  from  a  lion,  and  a  bear  met 
him;  or  went  into  a  house,  and  leaned  his  hand  on  the  wall,  and  a  serpent  bit  him. 
[Say]  not,  "  the  day  of  Jehovah;"  [to  you,  it  is]  darkness,  and  not  light;  even  very 

dark,  and  no  brightness  in  it I  hate,  I  despise  your  feast  d.iys;  and  I  will  nor 

smell  in  your  solemn  assemblies  though  ye  off'er  me  burnt  offerings,  and  your  meal, 
offerings  I  will  not  accept,  neither  will  I  regard  the  peace  ofl'erings  of  your  fat 
beasts.  Take  thou  away  from  me  the  noise  of  thy  songs:  (for  at  that  very  time,  \.\ 
their  blindness,  they  were  chaunting  the  Psalms  of  David!)  for  1  will  not  hear  t!i' 


38 

by  a  prophet?  See  1  Kings  xvii.  21,  22,  23.  2  Kings  iv.  33  to 
56.  Thus  the  truth  is  guarded  in  every  way  from  such  inno- 
vators. 

Moreover,  the  very  bones  of  one  of  these  prophets,  by  touch- 
ing of  them,  raised  a  dead  man  to  life.  2  Kings,  xiii.  21.  And 
saith  "  the  Son  of  Sirach,"  Eccl.  xlviii.  13.  "  His  body 
prophesied."  Prophesied  of  what,  if  not  of  the  resurrection? 
which  appears  to  have  been  the  only  hope  of  this  Jew — -verse  11, 
Moreover,  when  Jesus  walked  upon  the  sea,  is  this  a  proof 
that  he  is  "  the  God  of  the  Universe?"  See  page  75,  on  *'  Mat. 
xiv.  22,  25,  to  33."  Did  he  not  thus  walk,  thro'  faith  in  him 
whom  he  calleth  "  My  God?"  John  xx.  17.  Even  "the  God 
of  our  Lord  Jesus  Christ" — yea,  the  "  One  God  and  Father 
of  all,  who  is  above  all;"  by  whose  power  a  prophet  once  be- 
fore against  the  law  of  gravity  raised  the  iron  axe  from  the 
bottom  of  the  water,  and  made  it  swim  upon  the  surface 
thereof,  (2  Kings  vi.  5,  6,)  and  who,  by  smiting  the  waters 

melody  of  tliy  viols.  But  let  judgment  run  down  as  waters,  and  righteousHess  as  a 
mighty  stream — Amos  v.  18 — 25. 

Then  follow  the  words  quoted  by  Stephen;  Acts  vii.  43.;  "  I  will  carry  you  away 
beyond  Babylon."  Here  the  prophet  spoke  of  the  great  destruction,  viz.  **  beyond 
Babylon."  This  signifieth  not  place,  but  comparison.  This  prophet  prophecied  in 
the  days  of  Joash,  king  of  Israel;  therefore,  even  before  the  captivity  of  the  ten 
tribes;  and  that  he  is  speaking  to  the  whole  body,  beginning  with  their  sin  in  the 
wilderness,  is  evident — See  verses  25,  26. 

This  shall  be  an  horrible  captivity;  the  scattering  of  destruction,  and  dreadful 
darkness  to  the  rebels,  even  at  the  noon  day,  .when  the  sun  is  at  his  mei'idian.  For 
they  bad  been  desiring  the  day  of  Jehovah,  his  promised  Messiah.  But  when  he  was 
revealed  in  "the  gospel  of  peace;"  (Luke  xvii.  30.)  "What  sort  of  a  Messiah  is 
this?  lie  answereth  not  the  description  of  our  prophets;  and  this  is  not  the  fulfilment 
of  their  prophecies."  This  was  the  view  of  the  one  party:  but  the  other  looked  for 
him,  something  in  the  same  manner  that  those  men  called  "Millenarians"  are  now 
talking  and  looking  for  him;  hereby  "  turning  of  things  upside  down;'*  to  wit,  these 
prophecies  that  were  accomplished  nearly  eighteen  hundred  years  ago!  And  if  they 
cannot  see  Jesus  Christ,  in  a  preached  gospel,  as  he  is  revealed  by  prophets  and 
apostles,  he  will  never  be  seen  in  their  way.  P'or  saith  the  apostle,  "Henceforth, 
(in  this  way,)  know  we  no  more" — 2  Cor.  v.  15, 16, 17.  1  Pet.  i.  8. 

**  *  We  know  no  man  after  the  flesh;'  '  our  gospel'  is  not  with  any  such  view;  for 
he  saith  '  the  kingdom  of  God  cometh  not  with  observation,'  (Luke  xvii.  20.)  nei- 
ther is  it  meant  to  exalt  any  nation;  our  view  of  the  prophecies  teach  us  otherwise 
than  this  kind  of  partiality;  and  as  we  have  hearkened,  so  we  have  obeyed;  as  for 
our  'instruction' it  is  written,  (Ps.  xU.  10.)  Hearken,  O  daughter,  and  consider,  and 
incline  thine  ear:  forget  also  thine  own  people,  and  thy  father's  house.  Not  but  *my 
heart's'  desire  and  prayer  to  God  for  Israel  is,  that  they  might  be  saved,  (Isa.  xxxiii. 
7.  Kom.  X.  1,  2.  Zeph.  i.  14.  Luke  xix.  41 — 45.)  for  I  bear  them  record,  '  that  they 
have  a  zeal  of  God,  but  not  according  to  knowledge.'  This  man  loved  his  nation: 
\'.?_  he  wRs  oblic;.  1  to  jorget  liis  own  peoplf'.  '  Wo  i-,  mc,  if  I  preach  not  the  gngpeh'  '* 


39 

with  the  mantle  of  Elijah,  they  parted  hither  and  thither,  and 
he  went  over.  Chap.  11,  14. 

Page  115,  on  *'  Mat.  xxi.  1  to  5,"  he  saith,  "  This  could 
only  have  been  seen  by  the  broad  eye  of  Omniscience  itself"— 
That  "  Jesus  describes  the  precise  circumstances,"  &c.  "  the 
future  conduct  of  the  owner  of  the  animals,"  "  the  very  words 
which  he  would  make  use  of  on  the  occasion;"  and  then  asks, 
"  Is  this  a  trait  of  mere  humanity?" 

Solomon  saith,  "  Answer  not  a  fool  according  to  his  folly, 
lest  thou  also  should  be  like  unto  him."  And  again,  "  Answer 
a  fool  according  to  his  folly,  lest  he  should  be  wise  in  his  own 
conceit."  Prov.  xxvi.  4,  5.  Was  Samuel  the  prophet  "  the 
broad  eye  of  Omniscience  itself?"  1  Sam.  x.  2  to  6.  Compare 
with  Mat.  xxi.  1  to  5.  And  I  shall  answer  this  writer  in  his 
own  words,  to  wit;  in  both  instances,  "  Is  this  a  trait  of  mere 
humanity?"  or  was  Samuel  the  prophet,  "  The  broad  eye  of 
Omniscience?"  Thus,  without  any  great  circumlocution,  this 
writer  is  answered  according  to  his  folly. 

The  "  ignorance  of"  these  "  foolish  men,"  in  "  the  scriptures 
of  the  prophets,"  is  great!  We  are  told,  to  "  answer  not  a  fool 
according  to  his  folly,  lest  thou  also  be  like  unto  him;"  because, 
"  In  the  multitude  of  words  there  wanteth  not  sin;"  evidently 
conspicuous  in  this  writer's  "  volume,"  in  the  which  there  are 
a  vast  multitude  of  words,  amounting  to  nothing  edifying,  but 
most  gross  perversion  of  the  truth,  from  one  end  to  the  other. 
Therefore,  that  all  such  folly  may  be  answered,  take  "  the 
Book"  and  search  for  yourselves,  as  I  have  done,  after  having 
been  long  deluded  by  such  blind  guides,  who,  like  their  brethren 
of  old,  "  strain  at  a  gnat  and  swallow  a  camel."  These  men 
are  as  ignorant  of  the  meaning  of  worship,  as  they  are  of  *''the 
only  true  God,  and  Jesus  Christ  whom  he  hath  sent." 

This  writer,  by  his  authority  derived  from  E.  S.,has  under- 
taken to  exclude  "  the  acts  of  the  apostles,"  as  "  not  being  of 
divine  authority;"  but,  by  the  testimony  which  they  bear  to  the 
fulfilment  of  the  prophecies,  we  have  the  same  reason  to  be- 
lieve that  they  are  of  the  same  authority  as  the  prophets.  I 
therefore  refer  "  the  simple,"  whom  these  men  delude,  to  Chap. 
xix.  12,  and  v.  16;  and  then  see  the  silly  harangue  of  this 
writer  on  a  like  circumstance,  page  32,  on  Mat.  ix.  20  to  22: 
also,  "  the  people  magnify  them,"  (Josh.  iii.  7,  iv.  14.  1  Chron. 


40 

xxix.  25.)  Acts  V.  13.  by  which,  according  to  the  reasonings 
of  this  writer,  they  must  have  taken  them  for  gods,  because  ie 
is  written,  "  O  magnify  Jehovah."  But  was  this  worshipping 
of  them,  after  the  manner  which  these  men  understand  wor- 
ship? Or,  do  miracles  prove,  according  to  this  author's  title 
page,  that  Jesus  is  God  himself,  and  there  is  no   other  Gk)d? 

Paul  took  his  credentials  from  the  miracles  he  wrought;  and 
that,  "  by  the  laying  on  of  his  hands,  the  holy  spirit  was  given;" 
a  proof  of  his  having  been  an  eye  witness  of  the  resurrection 
of  Jesus  Christ  from  the  dead;  viz.  the  man  who  had  been 
crucified;  for  all  the  other  things  were  for  signs;  as  it  is  writ- 
ten, (Isa.  viii.  18,)  Behold,  I  and  the  children  which  Jehovah 
hath  given  me  for  signs  and  for  wonders  in  Israel.  Heb.  ii.  13* 
And  all  these  things  were  to  cease;  but  the  Christ  abideth  for* 
ever;  charity  never  faileth;  he  is  the  gift  of  his  God,  and  our 
God,  who  is  Love.   1  John  iv.  8. 

The  works  of  Jesus,  which  God  did  by  him,  (Acts  ii.  22,) 
testified  who  he  was,  to  that  "  evil  and  adulterous  generation;" 
as  he  said,  "  If  I  had  not  done  among  them  the  works  which 
none  other  man  did,  they  had  not  had  sin:  but  now  have  they 
both  seen  and  hated  both  me  and  my  Father."  John  xv.  24. 
*^  Am  I  not  an  apostle?"  saith  he:  "  Have  I  not  seen  the 
Lord?" 

Then,  are  such  messengers*  as  E.  S.  endued  with  power  to 
overthrow  the  joint  witness  of  these  men?  See  Luke  xxiv.  46, 
47,48.  Acts  i.  22.  Chap.  ii.  32.  Chap.  iii.  15.  Chap.  x.  36  to 
43.  Chap.xiii.  16  to  41.  Chap.  xxvi.  6  to  23.  and  1  Pet.  v.  1. 
And  saith  he,  "  This  is  the  true  grace  of  God,  wherein  ye 
stand."  verse  12.  This  is  the  truth  that  dwelt  in  them,  and 
shall  be  with  them  forever.  See  Mat.  xxviii.  20,  and  2  John  ii. 
As  to  E.  S.  and  his  messengers,  they  have  neither  God  nor 
Mediator — A  "  naked  divinity"  is  their  god,  and  E.  S.  dead 
and  buried,  is  their  mediator,  reconciling  men  like  himself  to 
his  own  written  inventions! 

"  We  are  of  God,"  saith  John:  He  that  knoweth  God, 
heareth  us;  hereby  know  we  the  spirit  of  truth,  and  the  spirit 
of  error.  1  John  iv.  6.  Those  men  established  the  fulfilment 
of  the  hope  of  the  promise,  made  unto  the  fathers;  viz.  "  Jesus 

*  Note,  page  114,  115. 


41 

and  the  resurrection.  (But  if  these  men's  gospels  are  true,  why- 
lay  such  an  emphasis  on  "  the  hope  of  the  promise  made  unto 
the  fathers?"  Surely,  if  the  fathers  are  now  existing  in  some 
place,  why  make  a  promise  such  as  that  Paul  speaketh  of?  or 
what  necessity  for  this  hope?)  God  also  bearing  witness,  both 
with  signs  and  wonders,  and  with  divers  miracles,  and  gifts  of 
the  Holy  Spirit,  according  to  his  own  will.  Heb.  ii.  4.  And 
are  we,  at  this  day,  to  give  up  this  record,  and  hope,  and  set 
up  in  the  room  thereof  the  general  confusion  of  doctrines, 
which  have  been  progressing  for  ages,  and  now  compounded 
into  one  solid  lump  (thus  showing  the  whole  deformity*)  by 
E.  S.? 

The  men  of  our  witness,  witness  the  faithfulness  and  love  of 
God;  one  of  whom,  when  writing  "  to  the  circumcision,'*  said 
unto  them, "  blessed  [be]  the  God  and  Father  of  our  Lord  Jesus 
Christ,  which  according  to  his  abundant  mercy  hath  begotten 
us  again  unto  a  lively  hope  by  the  resurrection  of  Jesus  Christ 
from  the  dead."  1  Pet.  i.  3.  And  said  Paul,  "  I  am  judged 
for  the  hope  of  the  promise  made  of  God  unto  our  fathers." 
Acts  xxvi.  6.  But  what  is  your  hope?  Is  not  "  your  volume" 
full  of  the  most  gross  abuse  against  the  ways  of  God,  being 
against  "  The  man  of  his  right  hand,  the  son  of  man,  whom  he 
made  strong  for  himself?  (Ps.  Ixxx.  17.)  The  man,  of  whom 
he  said,  I  will  make  him  first-born,  higher  than  the  kings  of 
the  earth."  Ps.  Ixxxix.  27.  Well  might  David,  (the  amanuen- 
sis of  all  this  glorious  prophecy,)  call  him,  "  My  Lord." 

"  David,"  saith  Peter,  "  is  both  dead  and  buried,  and  his 
sepulchre  is  with  us,  (as  a  standing  witness,  for  even  this  was 
to  stand,  until  all  things  were  accomplished,)  unto  this  day. 
But  this  Jesus,!  God  hath  raised  up,  whereof  we  all  are  v/it- 
nesses."  This  is  the  joint  witness.  "  Having  therefore  obtained 
help  of  God,  (delivering  me  from  all  my  enemies,)  I  continue 
unto  this  day,  witnessing  both  to  small  and  great,  saying  none 

*  Dan.  ii.  31— 36. 

f  Now  if  your  doctrines  of  "  immortal  souls"  are  true,  why  point  to  his 
sepulchre,  to  prove  that  David  spoke  not  of  himself,  but  of  another  man? 
Do  y<.u  not  say.  Immortal  souls  are  sitting'  on  thrones?  Sic.  Also,  if  j-oui* 
doctrines  of  .-^.r.g-els  are  true,  tli^;  question,  Heb.  i.  IS,  was  very  silly  to  put  to 
men,  who  were  so  dull  of  h^..r;ng,  that  htr  could  not  eve  •  speak  to  them 
the  many  thing's  which  he  had  to  say  of  Melchizedek—Heb.  v.  11. 

F 


42 

other  thing  than  those  which  the  prophets  and  Moses  did  say 
should  come;  that  Christ  should  suffer,  that  he  should  be  the 
first  that  should  rise  from  the  dead,  and  should  show  light  to 
the  people,  (the  Jews)  and  to  the  Gentiles."  This  is  the  one 
testimony  of  prophets  and  apostles;  this  is  Paul's  gospel; — and 
he  said  unto  Timothy,  "  Remember,  that  Jesus  Christ,  of  the 
seed  of  David,  was  raised  from  the  dead,  according  to  my  gos- 
pel;^"*  for  he  had  sore  trouble,  and  heavy  labour  at  that  time; 
"  all  Asia  had  turned  away  from  him;"  and  vile  gnosticism,  si- 
milar to  that  which  is  contained  in  this  writer's  "  volume,"  had 
spread  far  and  wide:  for  your  gospel  is  not  new;  and  your 
"  New  Jerusalem"  is  as  old  as  "  anti-christ."  It  is  also  plain  in 
the  epistles  of  John,  that  he  wrote  against  the  same  abomina- 
tions. But  saith  he,  The  Truth  dwelleth  in  us,  and  shall  be 
with  us  for  ever.  And  do  you  (having  that  spirit  of  anti-christ 
in  you,)  undertake  to  weaken  the  testimony  contained  in  "  The 
Acts  of  the  Apostles,"  and  their  "  Epistles"?  You  charge  them 
with  "  not  being  of  divine  authority?"  You!  they  will  be 
made  the  instrument  for  casting  down  once  more,  and  will 
sweep  all  your  abominations  out  of  the  temple  of  God, 
(2  Thes.  ii.  3,  4,)  in  like  manner  as  "  this  gospel  of  the  king- 
dom" went  forth,  and  swept  down  the  old  heathen  mythology, 
viz.  Jupiter  and  his  wife  Juno;  Mars  and  his  harlot  Venus; 
Mercury,  the  news-monger  of  the  gods  and  goddesses,  and 
also  noted  for  being  a  liar;  Bacchus,  the  drunkard,  and  bastard 
of  Jupiter;  Apollo,  and  his  sister  Diana;  (Acts  xiv.  11,  12, 13. 
xix.  27)  &c.;  all  of  them  having  had  the  dead  for  their  root,  viz. 
dead  men  and  women,  who  had  been  deified  in  an  early  age, 
the  same  as  an  apotheosis  made  by  the  Pope  and  his  ministers 
of  darkness,  who,  after  deification,  erect  an  image  of  the  dead 
object.  Such  also  are  your  phantoms;  although  the  stumbling- 
block  of  your  iniquity  is  not  made  and  set  up  before  your 
faces,  (Eze.  xiv.  3.)  yet  the  idols  dance  in  forms  before  your 
corrupt  imaginations,  some  in  one  shape,  some  in  another,  just 
as  the  image  may  present  itself.  Thus  your  doctrine  of  the 
dead,  in  what  way  soever  it  may  be  represented  and  refined,  is 
"The  doctrine  of  Balaam;"  ye  are  like  Israel  at  Peor,  who 
ate  the  sacrifices  of  the  dead.  Neither  did  this  doctrine  rise 
with  Balaam;  but  it  appears  to  have  had  its  root  in  the  first 
age,  after  the  first  murder  was  committed. 


43 

The  Jews  differed  not  in  "  doctrines  of  demons"  with  the 
Romans;  and  in  the  days  of  the  Maccabees,  they  had  not  forsa- 
ken their  old  practices,  but  offered  sacrifices  for  the  dead;  see 
2  Mac.  xii.  42,  to  4f5  inclusive.  How  could  such  men  as  those, 
make  the  following  confession  (according  to  the  commandment 
of  Moses?)  see  Deut.  xxvi.  12  to  15.  This  very  act  of  Judas 
Maccabeus,  is  the  alone  and  only  proof  that  the  Roman  Catho- 
lic priests  have  for  their  abominable  practices;  and  what  is  not 
more  astonishing  than  true,  these  idolatois,  who  quote  this  ac- 
tion of  Judas  Maccabeus  as  an  example  for  their  practices, 
have  been  the  very  nations  into  whose  murderous  hands  they 
have  been  delivered,  more  than  any  other  nation,  since  the  de- 
struction of  Jerusalem,  Deut.  xxviii.  64— 67;  a  spark  of  mercy, 
comparatively,  could  rise  up  for  them  in  any  other  heart,  than 
that  of  a  superstitious  Roman  priest. 

Why  did  Moses,  at  all  times-,  so  emphatically  charge  them, 
concerning  the  dead?  Because  he  knew  their  proneness  to  this 
kind  of  work;  that  the  dead  had  been  the  very  root  of  all  the 
idolatry  of  the  heathen,  and  which  would  draw  them  off  from 
the  Law  of  God,  into  all  iniquity. 

This  Judas  Maccabeus  is  numbered  among  their  very  righ- 
teous men,  by  the  Jews.  But  be  it  remembered,  that  in  his  day, 
there  were  no  prophets  in  person  among  them;  therefore,  mea- 
sure his  actions,  by  the  law  and  by  the  prophets,  then  see,  how 
far  he  deserves  "  the  memory  of  the  Just."  Did  the  law  of 
Moses  teach  him  to  offer  sacrifices  for  the  dead?  Do  the  dead 
know  any  thing?  or  have  they  any  more  a  reward  of  any  thing 
that  is  done  under  the  sun?  Eccles.  ix.  5,  6.  The  last  prophet  of 
"  the  scriptures  of  the  prophets,"  by  him,  Jehovah  said  unto 
them.  Remember  ye  the  law  of  Moses,  my  servant,  which  I 
commanded  unto  him  in  Horeb,  for  all  Israel,  even  the  statutes 
and  the  judgments;  (Ps.  xix.  7 — 14.)  Mala.  iv.  4.  But,  did 
Judas  Maccabeus  thus  remember?  Behold,  from  that  action 
of  his,  and  which  he  and  his  fathers  learned  from  the  heathen, 
the  Roman  Catholics,  the  most  bitter  enemies  that  the  Jews 
ever  had,  take  their  abominable  doctrines  of  Purgatory  and 
sacrifices  for  the  dead;  and  by  this  heathen  action  of  his,  "  he 
being  dead,  yet  speaketh." 

This  doctrine  of  the  dead  knowing  any  thing,  was  in  the  tents 


44 

of  Ham,  in  the  days  of  Abraham;  long  before  the  days  of  Ba- 
laam, and  was  only  refined  by  him. 

It  doth  appear,  that  human  sacrifices  were  the  objects  that 
the  Sodomites  offered  unto  the  dead  at  that  time;  otherwise, 
why  did  the  king  of  Sodom  request  him  to  give  him  the  souls, 
and  offered  to  purchase  them  with  all  the  goods  that  had  been 
brought  back,  if  he  would  only  give  them  up  to  him?  Is  it  rea- 
sonable to  suppose,  that  he  would  have  asked  him  for  his  own 
subjects?  No;  "  the  people,"  whom  he  brought  back,  were 
the  prisoners  of  war,  carrying  the  spoils,  which  they  haid  taken 
away.  The  kings  of  Sodom  and  Gomorrah,  fell  at  the  vale  of 
Siddim,  and  they  that  remained  fled  to  the  mountain.  Gen.  xiv. 
10.  That,  therefore,  must  have  been  what  is  called  "  the  heir 
apparent,"  who  had  been  secreted,  that  the  throne  might  not 
be  vacated,  in  case  the  reigning  king  should  fall  in  the  battle; 
he  then,  when  the  danger  was  over,  showed  himself,  and  wanted 
the  souls  (or  lives)  of  the  prisoners  as  a  sacrifice,  to  "  appease 
the  manes  of  the  dead;"*  supposing,  that  as  his  predecessor 
had  been  a  king  upon  earth;  he  was  of  the  same  calling  and  pro- 
fession in  "  Tartarus,"  according  to  the  gospel  by  Emanuel 
Swedenborg;  and  that  Pluto,  the  head  man  of  the  mob  there, 
would  afterward  give  their  enemies,  thus  sacrificed,  a  chastise- 
ment in  his  own  way;  that  is  to  say,  according  to  the  modern 

*  See  Homer,  the  oldest  historian  except  Moses.  "  The  men  of  Sodom 
were  wicked,  and  sinners  before  Jehovah  exceedingly" — Gen.  xiii.  13.  And 
from  many  things  in  Homer,  they  appear  to  have  been  scraps,  gathered  by 
him,  relative  to  those  times,  dressed  up  in  Greek  fables,  and  that  there  never 
was  such  a  city  as  Troy  according  to  that  account. 

It  is  a  very  inconsistent  notion  to  suppose,  that  the  builders,  Gen.  xi.  4., 
were  so  ignorant  as  to  think  that  they  could  build  that  tower  so  high,  that 
the  top  would  reach  up  to  the  heaven  of  the  modern  Babel-builders. 

That  tower  was  a  temple  for  worship,  and  the  top  was  to  consist  of  some- 
thing that  was  to  reach  up  to  heaven. 

I  take  it,  that  the  top  was  meant  to  be  the  image  of  a  man,  reaching,  or 
stretching  the  hands  upwards,  as  a  suppliant;  (Exo.  xvii.  11,  12.)  supposing 
that  the  vengeance  which  had  lately  taken  place,  was  inconsequence  of  the 
first  murder.  It  was  meant  as  a  place  for  worship;  but  the  earth,  which  un- 
til then  was  of  one  lip,  was  now  divided  in  religious  opinion;  (not  language, 
for  Abraham's  and  that  of  the  people  in  his  day  was  the  same:)  and  the  op- 
position was  confounded;  for  instead  of  Abel,  (whose  name  informs  us  what 
we  are,  viz.  "  vanity,")  their  language  was  confounded,  the  righteous  cal- 
led it  Babel,  and  Babel  was  substituted  in  its  place.  Hence  the  names 
**  Baal,"  *'  Bel,"  &c.  (but  the  root  is  Abel.)  And  the  constant  witness  of 


45 

doctrines  of  Tartarus,  mn  a  tartarous  red  hot  spit  through 
them,  stick  fire-forks  in  their  immortal  eyes,  and  pour  scalding 
tartarous  lead  down  their  immortal  throats:  however,  be 
these  things  as  they  may,  I  shall  leave  the  doctrines  of  "  mys- 
tery contusion,"  to  those  who  hold  them,  to  settle  those  mat- 
ters among  themselves  if  they  can,  and  shall  proceed  to  justify 
the  merciful  man  Abraham,  who  surely  went  out  to  the  battle, 
not  for  the  sake  of  those  sinners  the  Sodomites,  but  to  re- 
cover his  nephew  out  of  their  hands,  knowing,  that  to  the 
conquerors  he  would  be  a  slave,  or  perhaps,  a  sacrifice. 
Abraham  did  not  grant  this  (*'  human  immortal  soul"  as  you 
call  it)  sacrificer  his  request;  "  What  then  did  he  do  with 
them?"  To  which  I  answer,  What  was  his  tenth  of  all  the  spoils? 
Did  lie  take  any  of  the  recovered  goods  of  Sodom?  no;  not 
from  a  thread  even  to  a  shoe-latchet.  Then,  what  were  *'  the 
tithes  of  all?"  Such  tithes,  as  "belong  to  "  the  order  of  Melchi- 
zedek"*  to  wit,  he  gave  the  prisoners  into  the  keeping  of  the 
faithful  and  merciful  priest  of  "  the  Most  High  God,"  viz. 
Melchizedck,  who,  being  stronger  than  the  king  of  Sodom, 
kept  him  in  awe,  protecting  them  from  his  merciless  and  idola- 
trous hands,  and  no  doubt  fed  them,  and  sent  them  away  in 
peace  into  their  own  country;  thus  giving  them  an  example  of 
mercy  and  peace,  that  there  was  yet  a  people  left,  with  whom 
there  was  the  truth,  who  showed  it  forth  by  righteousness. 
Thus,  by  actions,  they  departed  in  peace  with  this  message; 
2  Kings  vi.  22,  23 — The  tithes  were  the  lives;  a  witness  of 
Messiah,  Heb.  vii.  8,  25.  The  prisoners  of  war  always  be- 
longed to  the  conqueror;  either  to  save,  or  to  put  them  to  death: 
Abraham,  took  them  to  himself,  hence  they  were  the  tenth  of 
all  the  spoils;  for,  is  it  consistent  with  the  character  of  the  priest, 
unto  whom  he  paid  tithe,  that  that  priest  would  have  received 
at  his  hand,  any  thing  that  belonged  to  Sodom?  Moreover, 

the  prophets,  was,  "  Ye  have  spoken  vanity,  and  seen  lies."  And  the 
prophet  Habakkuk,  taking-  a  view  backward,  saith,  "  I  saw  the  tents  of 
Cushan  (Ham)  under  vanity"— (Eccle.  iii.  19.)  And  saith  the  apostle.  They 
VI  orshipped  and  served  the  creature  more  than  the  Creator,  who  only  is  "  un- 
corruptible;" "  who  only  hath  immortality."  But,  "mania  mortal,"  "cor- 
ruptible;" and  his  soul  is  "  a  vapour."  Yet  the  fable  of  his  own  importance, 
is  deeply  rooted  in  the  haughty  heart  of  man!  Isa.  ii.  11,  to  the  end  of  the 
chapter.  *  Luke  ix.  56. 


46 

did  he  not  refuse  to  receive  any  thing*  of  his,  lest  he  should  say, 
That  he  had  made  Abraham  rich?  An  idolater  and  a  murder 
have  it  left  on  record,  that  he  had  made  Abraham  rich!  The 
very  character  of  the  man,  by  that  of  the  nation  which  he  go- 
verned, (see  Chap.  xiii.  13,)  is  a  sufficient  answer;  for  I  take 
the  whole  account  thereof  to  be  a  full  and  perfect  history  of 
those  times,  taken  down  in  short  hand,  (if  I  may  so  express 
myself,)  that  by  after  generations,  these  things  might  be  con- 
strued, according  to  the  very  nature  of  things;  Heb.  v.  1 1 .  Isa. 
vi.  9.  Mat.  xiii.  15.  Acts  xxviii.  27. — But  was  he  not  made 
rich  by  another  king  and  nation?  He  was,  according  to  the  re- 
cord thereof,  see  Chap.  xx.  And  notwithstanding  the  trumpe- 
ry, called  "  Notes  upon  the  Bible,"  by  this,  that,  and  the  other 
very  learned  and  great  "  D.  D."  "  L.  L.  D."  &c.  examine  the 
the  scripture  account  of  those  kings,  and  the  nations  or  people 
whom  they  governed  at  that  time. 

At  that  time,  Abraham  must  have  hastened  from  the  plain 
of  Mamre,  at  the  sight  of  the  awful  destruction  of  Sodom,  and 
the  neighbouring  cities,  and  left  all  behind  him;  yea,  even  his 
servants  appear  to  have  fled  away  in  terror,  at  the  horrible  con- 
fusion! see  Gen.  xx.  14. 

Abimalech  said,  "  Jehovah,  [thou  hast  destroyed  the  un- 
godly,] wilt  thou  slay  also  a  righteous  nation?"  Hence  I  learn, 
the  terror  in  that  land  was  far  and  wide. 

By  the  history  it  appeareth,  that  the  king  of  Sodom,  being 
disappointed,  waited  for  an  opportunity  to  revenge  himself 
upon  Abraham.  Hence  the  words  that  follow,  "  After  these 
things,"  to  wit;  "  Fear  not  Abraham;  I,  thy  shield,  thy  ex- 
ceeding great  reward."  ("If  ye  were  Abraham's  children,"said 
Jesus  to  the  Jews,  '*  you  would  do  the  works  of  Abraham.") 

In  all  those  things  his  faith  worked  by  love.  It  was  not  to 
fighc  for  those  sinners,  the  men  of  Sodom,  that  he  armed  his 
trained,  born  in  his  house,  or  put  their  life  in  jeopardy  for  the 
sake  of  Sodom;  neither  went  he  forth  until  one  that  had  escap- 
ed, came  and  told  him  of  the  captivity  of  his  brother;  for  sure- 
ly he  must  have  known  of  the  war  ere  that  time.  Chap.  xiv. 
13 — 15.  But,  anticipating  the  sufferings  of  a  beloved  brother, 
he  placed  his  faith  and  hope  in  his  God,  knowing  that  he 
would  deliver  his  enemies  into  his  hand,  who  were  then  victo- 
rious conquerors.  Thus,  he  went  forth  against  them,  with  a 


47 

handful  of  men.  Then,  "  kings  of  armies  did  flee,  did  flee,  and 
she  that  tarried  at  home  divided  the  spoil." 

Thus  was  the  spoil  divided  for  beautifying  of  the  house; 
(Isa.  Ix.  13.  Song  vi.  4.)  for  Abraham  was  a  great  builder. 
How  was  the  house,  even  this  city,  which  they  were  seeking, 
beautified?  He  that  hath  an  ear  to  hear,  let  him  hear.  Abra- 
ham believed  God,  and  it  was  imputed  unto  him  for  righteous- 
ness. Also,  by  the  testimony  that  Enoch  has  left  for  instruc- 
tion. Heb.  xi.  5,  6.  To  hear  Jesus  the  Christ,  "the  faithful 
witness,"  the  first  begotten  of  the  dead,  and  prince  of  the  kings 
of  the  earth.  John  x.  1 — 30.  Acts  xv.  14.  Rev.  i.  5,  6.  1 
Cor.  iv.  8.  Glorious  did  those  messengers  reign  with  Jesus 
Christ,  of  the  seed  of  David,  raised  from  the  dead,  (according 
to  Paul's  gospel,)  at  the  head  of  them!  Messengers,  that  were 
made  spirits,  yea,  searching  spirits,  and  ministers  that  were  a 
flame  of  fire,  burning  up  by  the  fire  of  Jehovah  that  was  in 
their  mouth,  (Jer.  v.  14.  Zeph.  i.  12.)  even  "  the  truth  in 
Christ,"  wasting  and  dissolving  the  dispensation  by  Moses, 
and  throwing  down  the  whole  established  superstitions  of  the 
heathen,  whose  priests  taught,  that  it  would  be  as  easy  to  pull 
down  the  stars,  the  habitations  of  their  gods,  as  to  root  it  up. 
But  rooted  up  it  was;  and  the  old  gods  of  the  earth,  according 
to  the  words  of  the  prophet,  were  famished.  Zeph.  ii.  11. 
Oracles,  whose  voices  were  that  of  the  crafty  priests,  were 
silenced;  the  sacrifices  offered  to  the  idols  were  abolished;  and 
the  lazy  priests,  whose  living  depended  upon  keeping  the  peo- 
ple in  ignorance,  left  either  to  starve,  or  to  go  and  work  for 
their  bread. 

Thus  Judah  (Heb.  vii.  14.)  yet  ruled  with  God,  and  was 
faithful  with  the  saints.  Hos.  xi.  12.  Mic.  v.  4.  As  it  is  writ- 
ten, "  he  shall  stand  and  feed  in  the  strength  of  Jehovah,  in  the 
majesty  of  the  name  of  Jehovah  his  God,  and  they  shall  abide." 
John  xvii.  22.  x.  30.  And  do  you  undertake  to  "  break  their 
bands  asunder?"*  Thou  "  spirit  of  Anti-christ,"  wouldst  thou 
take  away  the  object  of"  our  hope?"  Are  the  dancing  images 
floating  in  your  imaginations,  a  substitute  for  "  Jesus  and  the 
resurrection?"  Away  with  thy  idols  to  the  dust!  The  stock  is 
a  doctrine  of  vanities!  Jer.  x.  8.  Did  Abraham  believe  it? 

*  This  man  even  exposes  his  ignorance  in  the  very  beginning  of  "our  Vo- 
lume," as  he  calls  it.  See  Preface,  page  6,  his  quotation  from  Ps.  ii.  3. 


48 

Gen.  xii.  13.  Did  David  believe  it?  1  Sam.  xxiv.  11.  Abra- 
ham slept,  David  slept,  &c.  But  now  is  Christ,  risen  from 
the  dead,  become  the  first  fruits  of  them  that  slept.  1  Cor. 
XV.  20. 

(By  the  doctrines  of  E.  S.,  "  Jesus  and  the  resurrection," 
are  totally  denied.  Hence,  in  their  ignorance,  they  presump- 
tuously strive  hard  to  invalidate  and  bring  to  discredit  the 
witness  thereof;  having  been  driven  to  this  scheme  by  the 
other  opposers  of  the  truth.) 

At  that  day,  when  Peter  opened  the  kingdom  of  heaven,* 
with  "  the  keys"  that  were  given  unto  him,  by  the  resurrec- 
tion of  Jesiis  the  Christ  from  the  dead,  the  remnant  of  Jacob, 
in  the  midst  of  many  people,  was  as  a  dew  from  Jehovah,  as 
the  showers  upon  the  grass,  that  tarrieth  not  for  man,  nor 
waiteth  for  the  sons  of  men — it  was  among  the  Gentiles,  in 
the  midst  of  many  people,  as  a  lion  among  the  beasts  of  the 
forest  (viz.  vile  beasts  who  scatter  and  destroy  sheep),  as  a 
young  lion  among  the  flocks  of  goats,  who,  if  he  go  through, 
both  treadeth  down  and  teareth  in  pieces,  and  none  can  deli- 

-[•  This  writer,  in  his  dark  zeal  respecting  "the  kingdon\  of  Heaven," 
charges  "the  man  Christ  Jesus'*  with  "  arrogance  and  presumption  in  the 
extreme,"  in  what  he  said  to  Peter,  Mat.  xvi.  18,  19.  See  page  84.  Indeed, 
this  is  his  common  language  of  him,  all  through  «•  his  volume;"  yea,  he 
judgeth  "the  God  of  our  Lord  Jesus  Christ,"  by  its  being  impossible  for 
him  to  endow  any  man  with  such  authority  and  power.  Did  not  Jesus  say 
unto  his  disciples.  Ye  are  the  light  of  the  world?  Mat.  v.  14.  Did  he  mean 
this  "  merely  as  men?"  Then,  are  we  not  to  understand  one  part  by  another 
part,  and  that  the  aggregate  thereof  is  of  God,  whom  James  calleth  the 
Father  of  lights?  James  i.  17.  Neither  are  the  words,  "  God  giveth  not  the 
spirit  by  measure,"  confined  solely  to  the  man  Christ  Jesus  alone,  i.  e.  as  an 
individual,  but  also  to  the  "one  in  us;"  that  the  world  may  beUeve  that 
thou  hast  sent  me.  It  therefore  signifieth  the  ministration  of  the  spirit, 
which  was  rather  glorious  than  that  of  Moses;  (2  Cor.  iii.)  or  that  of  John, 
who  said.  He  must  increase  (Isa.  xhx.  6.)  but  I  decrease.  John  iii.  34. 
Hence  we  read,  that  by  the  laying  on  of  the  hands  of  the  apostles,  the  Holy 
Spirit  was  given.  Acts  viii.  14—19.  xix.  6,  7-  But  was  this  done  "  merely  as 
men?"  This  was  done  that  the  new  covenant  might  be  established,  as  that 
of  the  old  had  been  established,  by  the  miracles  which  were  wrought  by  the 
hand  of  Moses,  and  by  thunderings  and  lightnings,  and  the  sound  of  a 
trumpet,  and  the  voice  of  words,  which  had  no  effect,  when  they  ceased, 
and  the  terror  caused  thereby  had  subsided. 

But  again— He  said  unto  Peter,  Upon  this  rock  will  I  build  my  church, 
and  the  gates  of  hell  shall  not  prevail  against  it.  Against  what,  the  rock  or 
the  church?  Surelv  the  former;  for  the  latter  has  long  since  been  prevailed 


49 

ver.  Mic.  v;  7,  to  the  end.  Those  goats  were  the  teachers 
both  of  the  Jew  and  of  the  Gentile.  Mat.  xxv.  32.  Mine  anger 
was  kindled  against  the  shepherds,  and  I  punished  the  goats; 
for  Jehovah  of  hosts  hath  visited  his  flock,  the  house  of  Judah, 
and  hath  made  them  as  his  goodly  horse  in  the  battle.  Zac  x. 
3.  Yea,  they  were  "  great  he-goats,"  (Ezek.  xxxiv.)  and  they 
fought  hard  (Rev.  xii.  7,  8.  Dan.  xii.  1 — 4.  John  vii.  19 — 24. 
ix.  29.  Acts  vi.  11 — 14.  iv.  5 — 22.  See  Jud.  ix.)  when  the 
craft  was  in  danger.  For  although  they  hated  each  other, 
(Rom,  i.  18,  to  the  end,)  a  confederacy  took  place.  The  high 
priest's  letters  (Acts  ix.)  must  surely  have  contained  something 
to  alarm  his  brethren  of  the  heathen  craft,  that  "  they  who 
had  turned  the  world  upside  down,  had  come  thither  also." 
"  They  were  sent  to  the  synagogues."  True;  but  what  autho- 
rity had  the  high  priest,  or  the  synagogues  at  Damascus,  a 
strange  city,  except  it  was  Jo  inform  the  brother  crafts- 
men of  what  Vv^ould  happen  If  they  were  not  suppressed?  For 
could  the  synagogues,  by  their  own  authority,  have  seiz^  and 
bound  any  one,  in  order  that  they  might  be  sent  to  Jerusalem, 
without  first  applying  to  the  heathen  government?  the  very 
base bf  which  was  priestcraft,  the  sovereign  thereof,  viz.  Caesar, 
being  "  high  priest  and  dictator."  Read  the  history  of  those 
times,  by  Josephus;  and  it  will  inform  the  reader  how  closely 
they  were  united  to  the  heathen,  having  no  authority  of  their 
own,  but  as  they  dictated,  and  gave  their  authority;  yea,  the 
very  office  of  the  high  priest  was  within  the  jurisdiction  of  the 
sovereign  pontiff  of  Rome,  and  he,  by  his  authority,  vested  in 
his  governors,  gave  it  to  whom  he  pleased,  merely  confining 
it  to  the  person  of  a  Jew. 

against,  by  such  gates  of  darkness  as  the  doctrines  of  E.  S.  See  2  Tim.  iv. 
3,  4.  2  Thes.  ii.  3,  4,  &c.  And  what  truth  is  there  with  the  power  of  such 
as  E.  S.  their  "  signs  and  lying  wonders?"  Here  we  read,  that  the  church 
couUl  be  corrupted,  and  filled  with  darkness,  by  the  spirits  of  darkness.  But 
the  "foundation"  is  firm;  yea,  so  strongly  fixed,  that  none  of  those  gates  of 
darkness  iiave  yet  prevailed  against  it. 

As  to  **  the  kingdom  of  Heaven,"  I  shall  abide  by  the  one  of  which  the 
witness  and  doctrine  of  Peter  is  «*the  keys."  But  that  of  Plato,  the  Popes, 
E.  S.  &c.  I  shall  leave  it  to  them  now  to  decide,  which  has  given  the  most 
perfect  account  thereof.  What  confusion  of  speech  there  must  be  among 
these  learned  disputants,  according  to  the  confessions  of  their  disciples,  who 
all  say,  "  they  have  arrived  there  long  ago."  Did  E.  S.  up  in  this  Heaven  of 
his,  dispute  with  any  of  the  popes? 

G 


50 

The  Jews,  at  that  time,  were  sunk  into  the  abominations  of 
Platoism;  and  the  city  of  truth,  according  to  the  witness  and 
hope  of  the  fathers,  from  the  beginning,  was  low,  in  a  low 
place.  Isa.  xxxii.  19.  See,  in  Josephus'  history,  the  manifest 
perversion  of  1  Sam.  xxviii.  11 — 19.  Here,  according  to  the 
right  history  thereof,  Saul  himself  saw  nothing,  to  wit:  verse 
17,  [say  unto  him,]  Jehovah  hath  done  to  him,  &c.  But  Saul 
knew  by  the  description  that  it  was  Samuel,  being  in  the  garb 
of  Elohim,  viz.  a  judge  in  Israel.  She  answered  him,  when  he 
asked  **  what  form  is  he  of?"  an  old  man  cometh  up;  and  he 
covered  (him)  with  a  mantle.  Upon  this  description,  Saul 
perceived  it  was  Samuel,  and  with  respect  he  bowed  himself. 
The  whole  account  thereof,  Joseph  us  has  turned  into  a  Greek 
fable;  as  is  evident  h^  has  done  many  other  parts  of  the  Scrip- 
tures. 

The  Saducees  were  full  Platoites;  they  denied  the  resurrec- 
tion, and  held  to  the  Platonic  system;  they  said,  "there  is  no 
resuiffection,  neither  messenger  nor  spirit."  They  changed  the 
sense  of  the  prophets,  that  there  was  no  messenger  to  supersede 
Moses;  and  also,  that  there  would  not  be  any  new  birth,  by 
"  a  new  spirit"  taking  place.  Acts  xxiii.  8,  9.  See  ch.  xix.  2. 
John  iii.  10.  Rom.  vii.  6.  Phil.  iii.  3.  2  Cor.  iii.  5,  6.  Tit.  iii. 
4 — 6.  This  was  "  in  the  regeneration,"  according  to  promise, 
and  the  kingdom  in  which  the  Son  of  man  came.  Mat* 
xix.  28. 

The  Pharisees  were  a  mixture,  half  Plato,  half  Scripture: 
the  confusion  of  which  caused  them  to  prefer:  and  to  cleave  to 
"  the  doctrines  of  demons." 

As  to  what  Josephus  says  of  the  religion  of  the  Saducees,  I 
do  not  believe  it;  for  no  religious  sect  ever  established  itself 
upon  any  such  principles;  no  thinking  man  ever  drew  up  a 
creed  for  his  followers  upon  the  principles  of  no  future  state. 
Therefore,  as  they  denied  the  resurrection,  they  must  have 
held  to  the  doctrines  of  the  Greek  philosophy  (unto  which, 
Christ  crucified  was,  and  is,  foolishness,)  having  for  a  long 
time  been  mixed  with  the  Greeks,  and  conversant  with  their 
philosophy,  and  what  is  called  the  spiritual  part  of  their  reli- 
gion, having  refused  the  outward  idols,  supposing  there  is  no 
idolatry  without  them. 

At  the  time  of  Balaam,  the  old  system  of  Sodom  appears 


51 

to  have  been  refined  by  him;  and  the  sacrifices  of  the  dead 
were  such  as  might  be  eaten;  Ps.  cvi.  28.  But  the  located  apo- 
theosis rose  no  higher  than  under  the  earth,  where  the  dead  are 
deposited.  Hence  we  find,  that  that  woman  (who  was  "  a  belly 
speaker,"  i.  e.  a  ventriloquist,)*  unto  whom  Saul  went,  said 
unto  him,  Whom  shall  I  bring  up  unto  thee?  and  he  said, 
Bring  me  up  Samuel.  But  in  after  ages,  the  system  shifted  its 
locality,  and  now,  the  gods  and  goddesses  are  all  up  in  the 
stars,  with  this  exception,  to  wit,  those  who  did  not  obey  "  our 
creeds,  and  confessions  of  faith,"  are  spitted  and  roasted  by 
the  old  cook  ^'  Pluto,"  in  the  heathen  *'  Tartarus." 

It  doth  appear,  according  to  the  words  of  the  prophet,  that 
in  his  day  the  manner  of  conversing  with  the  dead  was  by  a 
low  whispering  cherup  made  by  the  wizard  in  such  a  manner, 
that  it  appeared  to  the  enquirer,  (who  sought  to  the  dead  by 
those  oracles),  as  if  the  voice  spake  out  of  the  ground,  Isa.  xxix. 
4.  But  said  this  prophet,  (showing  them  the  good  old  paths, 
how  to  escape  these  deceivers,)  When  they  shall  say  ui||p  you, 
"  Seek  unto  wizards  that  peep  (into  a  hole  made  in  a  grave,  see 
Chap.  Ixv.  4,)  and  that  mutter,  should  not  a  people  seek  unto 
their  [tutelar]  God,  for  the  living  to  the  dead;"  to  the  law  and 
to  the  testimony,  saith  this  prophet;  if  they  speak  not  according 
to  this  word,  [trust  them  not,]  because  there  is  no  light  in  them; 
Isa.  viii.  19,  20. 

By  the  scriptures  I  find,  that  Baal  was  the  head  man,  and 
chieftain  of  the  dead.  The  worship  of  Baal  must  have  had 
its  root  in  a  very  early  age;  and  it  is  evident,  by  the  language 
of  Elijah  to  the  priests  of  Baal,  and  by  their  cries  and  cutting 
of  theirselves,!  also,  by  their  having  eaten  of  the  sacrifices  of 
the  dead  at  Peor,  that  Baal  did  not  signify  the  sun,  as  some 
have  supposed,  but  a  man,  and  by  their  practice  of  cutting  their- 
selves  in  their  devotions,  a  man  that  was  murdered. 

In  the  Book,  I  find  a  record  of  an  ancient  stone,  called 
"  The  great  Abel;"  1  Sam.  vi.  18.  This  name,  of  that  stone, 
(see  all  other  names  of  such  things,)  must  have  had  its  root 
in  something  that  had  taken  place.  According  to  the  laws  of 

*  How  many  old  women  have  been  burned,  &c.  for  witches,  by  those  who 
were  the  real  witches.  Priestcraft  is  witchcraft;  of  such  were  the  priests  of 
Baal.  Those  men  wrought  the  witchcrafts  of  Jezebel.  And  again,  "  O  fool- 
ish Galatians,  who  hath  bewitched  you,  that  ye  should  not  obey  the  truth," 
&c.  t  Deut.  XIV.  1.         , 


52 

gravity,  though  the  flood  had  taken  place,  the  stone  would 
have  continued  stationary,  and  may  have  been  recognised 
by  Ham,  who  settled  in  that  land,  who  may  have  showed  it  unto 
his  children,  as  a  memento,  placed  by  Adam,  to  the  memory 
of  the  murdered  Abel.  My  reader  may  say,  This  is  specula- 
tion; nevertheless,  it  is  not  without  book  proof. — The  woman, 
who  answered  Joab  over  the  wall,  said  unto  him.  They  plainly 
spake  in  the  beginning,  saying.  Surely  they  will  ask  of  Abel, 
and  so  make  an  end,  (see  2  Sam.  xx.  18,  in  the  margin);  these 
words  may  be  called  a  preface:  she  then  said  unto  him,  Why 
wilt  thou  swallow  up  the  inheritance  of  Jehovah?  Joab  under- 
stood  her  proverb  well;  the  judgment  of  God  upon  Cain  struck 
his  mind,  and  he  answered  her.  Far  be  it,  far  be  it  from  me  to 
swallow  up,  &c.  This  asking  of  Abel,  must  have  originated  in 
the  first  age;  it  therefore  signifieth,  Our  children,  if  that  spirit 
of  a  murderer,  viz.  envy  and  hatred,  should  rise  up  in  them, 
having  the  example  of  Cain's  horrible  punishment  before  their 
eyes,#^ill  suppress  it,  lest  the  same  punishment  come  upon  the 
murderer.  For  to  have  put  Cain  to  death  would  have  been 
mercy  in  comparison  to  his  punishment,  who  must  have  started 
at  his  own  shadow,  and  looked  with  suspicious  horror  at  every 
one  that  he  met.  This  brings  me  to  another  ancient  saying, 
which  appears  to  have  been  used  to  the  murderer;  to  wit,  1 
Sam.  xxiv.  12,  13,  David  said  unto  Saul,  Jehovah  judge  be- 
tween me  and  thee;  but  my  hand  shall  not  be  upon  thee;  as 
saith  the  proverb  of  the  ancients,  "  Wickedness  proceedeth 
from  the  wicked,  but  mine  hand  shall  not  be  upon  thee." 

Before  the  flood,  there  v/as  no  law  to  put  the  murderer  to 
death;  hence  the  proverb,  used  to  the  murderer,  which  for  a 
moment  made  Saul  weep;  I  will  leave  thee  to  a  wounded  spi- 
rit, and  "  A  wounded  spirit,  who  can  bear!"  But,  as  men  pro- 
gressed in  wickedness,  the  proverb  became  an  old  song,  having 
lost  its  effect,  which  appears  to  have  taken  deep  hold  upon 
Lamech,  the  fifth  in  descent  from  Cain.  Gen.  iv.  23,  24.  But 
man,  increasing  to  a  vast  multitude,  and  the  proverb  having 
lost  its  power,  so  likewise,  mistaking  the  meaning  of  "  asking 
of  Abel,"  they  turned  it  into  another  sense;  hence  the  origin 
of  inquiring  of  the  dead.  After  the  flood,  the  old  idolatry  rose 
once  more  in  the  tents  of  Ham,  and  ultimately  spread  itself  far 
and  wide,  according  to  the  different  working  in  the  imagina- 
tions and  inventions  of  men. 


53 

We  know  that  we  have  passed  from  death  unto  life,  (said 
John  to  those  unto  whom  he  wrote  his  first  epistle,)  because 
we  love  the  brethren.  He  that  loveth  not  his  brother,  abideth 
in  death:  whosoever  hateth  his  brother,  is  a  murderer,  and  ye 
know,  no  murderer  hath  eternal  life  abiding  in  him.  Here  is  a 
clear  proof,  that  the  words  "  eternal  life,"  did  not  convey  the 
same  sense  that  is  now  put  upon  them.  But "  this  is  life  eternal, 
that  they  might  know  thee,  the  only  true  God,  and  Jesus  Christ 
whom  thou  hast  sent;"  John  xvii.  3. 

From  what  law  and  testimony  is  it,  that  E.  S.  has  taken  his 
authority  for  conversing  with  the  dead?  The  law  and  testimony 
of  his  own  imagination  and  inventions,  those  "  lying  wonders 
and  signs,"  by  which,  through  such  messengers,  many  have 
been  deceived  from  age  to  age,  and  are  yet  deceived.  Also, 
who  taught  him  to  attempt  overthrowing  the  joint  Witness, 
thereby  invalidating  the  certainty  of  the  resurrection?  which,  if 
there  be  no  resurrection,  not  only  Christ,  but  they  also  who  are 
fallen  asleep  in  Christ,  are  perished!  1  Cor.  xv.  6 — 19.  And 
will  men  yet  join  issue  against  the  truth,  and  unite  theirselves 
to  the  testimony  of  such  a  dreaming  fanatic  as  this!! — "  He, 
the  messenger  of  Jehovah,  sent  to  give  us  an  understanding  of 
things  of  which  the  twelve  apostles  of  the  Lamb  were  igno- 
rant!" Verily  their  names  (doctrine)  are  in  the  twelve  founda- 
tions of  the  wall  of  the  city,  (Rev.  xxi.  14,)  and  there  they 
will  abide,  sweeping  away  all  abominations  out  of  the  temple  of 
God,  with  the  besom  of  destruction,  Isa.  xiv.  22 — 27;  see  Rev. 
xviii.  I  will  break  the  Assyrian  (idolatry)  in  my  land,  and 
upon  my  mountains,  tread  him  underfoot;  then  shall  his  yoke 
depart  from  off  them,  and  his  burden  depart  from  off  their  shoul- 
ders. Rejoice  not,  thou  whole  Palestina,  because  the  rod  of  him 
(viz.  Bonaparte)  that  smote  thee  is  broken;  for  out  of  the  ser- 
pent's root  shall  come  forth  a  cockatrice,  (this  may  be  his  son) 
and  his  fruit  a  fiery  flying  serpent:  and  the  first-born^  of  the 
poor  shall  feed,  (viz.  the  poor  Jews,  who  are  in  gross  dark- 
ness;) and  the  needy  shall  lie  down  in  safety,  (for  equity  of 
laws  will  guard  them  from  the  idolators;)  and  I  will  kill  thy 
root  (viz.  Palestinu's,)  with  famine,  (for  truth  prevailing) 
"every  mouth"  of  its  waterers  "shall  be  stopped;"  and  by 
this  means jf  the  root  thereof  will  be  fLimished;  and  he  (viz. 

*  Isa.  xxvi.  19.  li,^.  10,      t  -  'f'l'^s.  il.  8, 


54 

the  cockatrice)  shall  slay  thy  remnant.  Howl,  O  gate ;  cry, 
O  city;  thou,  whole  Palestina,  dissolved!  for  there  shall  come 
from  the  north  a  smoke,  and  none  alone  in  his  appointed 
times.*  What  shall  ("  the  ambassadors")  then  answer  the 
messengers  of  the  nations?  They  shall  answer,  *'  That  Jehovah 
hath  founded  Zion;"  and  the  poor  of  his  people  shall  trust  in  it. 
Rom.  xi.  26. 

As  to  this  writer's  "  naked  divinity,"  and  "  divine  humanity," 
incarnated  in  the  womb  of  a  woman,  and  hiding  in  a  lump  of 
her  flesh,  it  is  the  most  gross  fable  that  ever  was  contrived  by 
the  inventions  of  man! 

His  proof  for  this,  is  made  up  from  more  mutilated  words 
of  the  prophet,  to  wit,  Isa.  xlv.  14.  15.  But  take  the  sense  of 
the  whole  prophecy,  ye  breakers  of  the  scriptures,  "  surely  God 
is  in  thee  and  there  is  none  else."  In  what?  in  a  lump  of  flesh 
in  the  womb  of  a  woman,  which  he  calleth  "  the  weak  humani- 
ty," not  even  allowing  this  *'  weak  humanity"  had  a  soul,t  but 
that  the  God  of  Emanuel  Swedenborg  put  it  off*  and  sepa- 
rated himself;  and  was  this  what  the  prophet  meant  by  his  hid- 
ing of  himself?  You  may  also  prove  in  like  manner  ••'  there  is 
no  God,"  from  the  last  part  of  the  15th  verse.  "  Surely  God 
is  in  thee;"  i.  e.  according  to  Emanuel  Swedenborg's  *'  New 
Jerusalem  church  and  her  heavenly  doctrine,"  hid  in  a  lump 
of  flesh,  so  that  they  could  not  see  him,  something  similar  to  a 
woman  hiding  of  an  apple  in  a  crust  of  paste.  Say  not  with  a 
long  hypocritical  face,  that  I  banter  your  divine  things;:]:  I  am 
merely  exposing  your  abominations;  for  our  God  was  not  hid, 
but  '^  manifest  in  the  flesh,"  viz.  in  "  the  man  Christ  Jesus," 
the  mediator  between  God  and  men;  a  reconciler,  not  recon- 
ciling God  to  men,  but  men  to  God:  as  saith  our  witnesses^ 
we  pray  you,  in  Christ's  stead,  be  ye  reconciled  to  God. 
Hence  I  understand  what  is  meant  by  the  messenger,  to  wit, 
"  thou  shalt  call  his  name  Jesus,  for  he  shall  save  his  people 
from  their  sins;"  and  ye  are  the  "  robbers  against  the  majesty 
of  heaven ;"§  I  speak  on  the  part  of  the  man,  who  verily 
was  foreordained  before  the  foundation  of  the  world,  but  was 
manifested  in  these  last  times  for  you,  (said  Peter  to  the  cir- 
cumcision) who  by  him  do  believe  in  God  that  raised  him  up 

*  Acts  i.7.  Rev.  xvii.  17.  f  See  Isa.  llii.  10,  11, 12.  1 1  ^*'''.?s  xvili.  2^ 
§  See  page  5. 


55 

from  the  dead,  and  gave  him  glory,  that  your  faith  and  hope 
might  be  in  God.   1  Pet.  i.  20. 

Our  God,  at  all  times,  from  the  first  Adam,  hath  saved  by 
an  instrument.  He  led  Israel  by  the  right  hand  of  Moses, 
with  the  shepherd  of  his  flock;  he  put  his  holy  spirit  within 
him,  ("  my  name  is  in  him");  with  his  glorious  arm  dividing 
the  waters  before  them  to  make  himself  an  everlasting  name. 
And  he  sent  his  messenger  before  him,  to  keep  them  in  the 
way.  Thus,  (according  to  the  vi^ords  of  the  prophet  Hosea) 
"  by  a  prophet,  Jehovah  brought  Israel  out  of  Egypt,  and  by  a 
prophet  was  he  preserved.  My  presence  shall  go  with  thee, 
and  saith  the  prophet  Isaiah,  *'  the  messenger  of  his  presence 
saved  them."  Thus  said  "  the  man  Gabriel;"  I  am  Gabriel,  that 
stand  in  the  presence  of  God.  Whose  name  being  interpreted, 
is,  God  is  my  strength;  therefore,  the  strength  of  God,  being 
a  man  of  God,  who  is  my  strong  God.  "  I  am  Gabriel,  that 
stand  in  the  presence  of  God;"  in  like  manner  as  Elijah  stood, 
saying,  "  there  shall  not  be  dew  nor  rain,  these  years,  but  ac- 
cording to  my  •word^''  this  is  "  the  divine  nature,"  and  union 
of  the  "  great  chain"  of  truth;  God  is  its  author,  maker,  and 
strength.* 

*  Jesus  said  unto  his  disciples,  There  is  nothing  covered  that  shall  not  be 
revealed,  neither  hid,  that  shall  not  be  knovi-n — Mat.  x.  26.  Mark  iv.  22. 
Luke  xii.  2.;  charging-  them  at  the  same  time  to  "  beware  of  the  leaven  of 
the  Pharisees,  which  is  hypocrisy."  Who  pretended  to  an  occult  science  re- 
specting- "the  name  with  four  mysterious  letters;"  which  mystery  then- 
later  disciples  have  charged  Jesus  with  having  stolen  out  of  the  inward  of 
the  temple,  i.  e.  the  holy  of  holies,  by  the  black  art  "  of  a  necromancer;" 
but  it  was  theirselves  who  were  the  lying  "  necromancers,"  (Deut.  xviii. 
11.)  working  in  darkness,  by  the  black  art  of  heathenism,  pretending  to  an 
occlusion  of  the  name  Jehovah,  in  their  own  hands.  Secondly,  they  also  pre- 
tended to  have  the  knowledge  of  mysterious  and  endless  genealop-ies  of 
angels,  contrary  to  the  word  of  God,  a  number  of  whose  names  their  tradi- 
tional fathe:  s  tauglit  them  to  repeat  as  fast  as  a  parrot  can  talk;  such  as  "  Ra- 
phael, Uriel,"  &.C.;  tlie  first  of  which  we  have  recorded  in  the  fables  that  are 
told  in  the  history  of  Tobit  and  his  son's  dog. 

Such  were  the  dogmas  of  the  Pharisees;  things  which  they  had  not  seen, 
and  of  which  the  scriptures  testify  not.  "  The  Essenes,"  were  a  branch  of 
the  same  sect,  only  in  their  own  eyes,  the  most  pure,  having  adopted  the 
solitary  principles  of  some  of  the  heathen  philosophers,  forbidding  their  disci- 
ples to  marry,  and  dwelling  in  solitary  places,  that  they  might  with  more 
freedom  converse  with  angels  or  demons,  phantoms  of  tlieir  own  imagina- 
tions; and  after  the  manner  of  E.  S.,  t!ie  pope,  and  all  such,  they  could  tcH 


56 

Adam,  was  a  man;  the  man  who  was  translated,  that  he 
should  not  see  death,  is  a  man;  Noah,  was  a  man;  Abraham, 
Isaac,  and  Jacob  were  men;  Samuel,  and  all  the  prophets,  were 
men;  the  apostles  were  men;  and  Jesus  Christ,  who  tasted 
death  for  every  man,  is  a  man.  For  whether  we  live,  we  live 
unto  the  Lord,  or  whether  we  die,  we  die  unto  the  Lord, 
whether  we  live  therefore,  or  die,  we  are  the  Lord's  (Mark 
xii.  26  27.)  For  to  this  end,  Christ  both  died,  and  rose,  and 
revived,  that  he  might  be  Lord  both  of  the  dead  and  the  li- 
ving. Rom.  xiv.  8.  9.  But  David,  after  he  had  served  his  own 
generation  by  the  will  of  God,  ("  who  worketh  all  things  after 
the  council  of  his  own  will,")  fell  on  sleep,  and  was  laid  unto 
his  fathers,  and  saw  corruption;  but  he  whom  God  raised 
again,  saw  no  corruption.  Acts  xiii.  36,-37.  Moreover,  David 
was  a  great  sinner,  having  made  himself  amenable  to  the 
righteous  lav7  of  his  God,  in  two  atrocious  instances,  for  which, 
according  to  that  law,  after  judgment  and  condemnation,  (both 
of  which,  as  ruler  in  Israel,  were  pronounced  by  himself,  after 
the  parable  of  Nathan  the  prophet,)  the  sentence  was  immedi- 
ate death.  Hence  Jesus  the  Christ  is  not  his  son  in  this  sinful 
nature,  though  he  is  "  of  the  seed  of  David  according  to  the 
fiesh;"  for  he  is  "holy,  harmless,  undefiled^  separate  from  sin- 
ners, and  made  higher  than  the  heavens."  Therefore  is  he 
David's  son,  according  to  the  flesh  (though  not  according  to 
David's  "  fleshly  mind;")  and  determined  the  son  of  God  with 
power,  according  to  the  spirit  of  holiness  by  the  resurrection 
from  the  dead.  Rom.  i.  3.  4.  Also,  David's  hands  were  de- 
filed with  blood;  and  though  it  was  that  of  his  enemies,  yet 
he  was  not  fit  to  direct  the  building  of  "  the  earthly  house  of 
tabernacle";  but  this  man,  whom  God  hath  chosen  and  made 
strong  for  himself,  whose  hands  are  pure,  and  whose  heart  is 
undefiled,  hath  power  to  direct  the  building  of  the  heavenly 
house  of  tabernacle;  yea,  through  this  man  is  preached  thefor- 

all  about  the  religion  of  angels  and  the  business  of  demons;  '*  vainly  pufled 
up  in  their  fleshy  minds." 

But  in  the  da}'S  of  the  voice  of  the  seventh  messenger,  when  he  shall  be- 
gin to  sound  (\vh!c]i  is  the  last  and  perfect  trumpet,)  that  then  the  mystery 
of  God  should  be  finished  as  he  hath  declared  to  (whom?  the  corrupt  Jew's, 
the  Pope's,  or  Swedenborg's  angels?  No:  but  to)  his  servants  the  prophets 
_(AmosUi.7.  Zac.i.  6.  Heb.  i.  7.)  Rev.  x.  7.;  previous  to  which,  his  two 
witnesses  stand  upon  their  feet.  Rev.  si.  11,15. 


57 

giveness  of  sins.  Acts  xiii.  58.  Moreover,  I  will  make  him  first 
born  (from  the  dead,  Col.  i.  15.  18.)  higher  than  the  kings  of 
the  earth.  Pa.  Ixxxix.  27.  i.  e.  the  old  earth,  which,  with  the 
shadows  fled  away,  and  were  no  more  found.  As  it  is  written, 
I  create  new  heavens,  and  a  new  earth,  and  the  former  shall 
not  be  remembered,  nor  come  upon  the  heart.  Isa.  Ixv.  17. 
This,  therefore,  is  the  answer  to  his  question;  to  wit,  if  David 
called  him  Lord,  how  is  he  his  son?  Mat.  xxii.  45.  which  the 
"  vile"  pharisees,  wallowing  in  the  dark  superstitions  of  hea- 
thenism, were  not  able  to  give;  and  lest  they  should  expose 
their  ignorance  to  the  people,  who  looked  up  to  them  as  ex- 
pounders of  the  law  and  the  prophets,  from  that  day  durst  not 
ask  him  any  more,  verse  46.  but  David  knowing  all  this,  he 
therefore  in  spirit,  called  him,  "  my  Lord." 

The  scriptures  of  the  prophets  (Rom.  xvi.  26.)  from  one 
end  thereof  to  the  other  end  thereof,  speak  of  no  intelligent 
beings  but  God  and  man.  This  is  the  progression:  the  head 
of  the  woman  is  the  man;  the  head  of  every  man  is  the  Christ, 
and  the  head  of  Christ  is  God.  1  Cor.  xi.  3.  Hence  he  said, 
"  Why  callest  thou  me  good?  there  is  none  good,  but  one  God." 

O  my  soul,  thou  hast  said  unto  Jehovah,  thou  art  my  Lord, 
my  goodness  extendeth  not  to  thee,  but  to  the  saints  that  are 
in  the  earth,  and  the  excellent,  in  whom  is  all  my  delight. 
Ps.  xvi.  2,  3.  Thus  speaketh  Messiah, according  to  the  keys  of 
David,  tracing  all  goodness  up  to,  and  flowing  down  from  the 
fountain  of  living  waters.  Jer.  ii.  13.  E\  ery  good  gifc,  and  eve- 
ry perfect  gift  is  from  above,  and  cometh  down  from  the 
Father  of  lights,  with  whom  is  no  variableness,  neither  the 
shadow  of  turning,  James  i.  16,  17.  Ye  are  from  beneath, 
I  am  from  above,  ye  are  of  this  world,  (1  Cor.  i.  19  to  25;)  I 
am  not  of  this  world,  said  Jesus  to  the  corrupt  teachers  of  the 
Jews,  who  were'  sunk  into  such  profound  ignorance  and  stu- 
pidity, and  their  imaginations  were  so  full  •  f  Platoism,  "  that 
they  knew  not  the  voices  of  their  prophets  which  were  read 
every  sabbath  day;"  Acts  xiii.  27.  Hence  they  supposed,  that 
he  was  speaking  of  local  situations,  when  he  said,  I  came 
down  from  heaven;  what  and  if  ye  shall  see  the  son  of  man 
ascend  up  where  he  was  before?  &c. 

But  to  return  to  this  writer's  hiding  fable,  to  wit,  page  8. 

"  Well  did  the  prophet  describe  this  new  and  extraordinary 

H 


58 

situation  of  the  great  Jehovah  in  a  body  of  flesh:  surely  God  is 
in  thee,  and  there  is  none  else:  verily  thou  art  a  God  that 
hidest  thyself,  O  God  of  Israel  the  Saviour.  Isa.  xlv.  14,  15,^^ 
Let  the  reader  compare  the  14th  verse  (which  he  has  most 
grossly  mutilated  to  answer  his  scheme)  with  1  Cor.  xiv.  25. 
The  hiding  of  himself,  signifieth  what  David  prayed  for,  say- 
ing, hide  thy  face  from  my  sins,  and  blot  out  all  mine  ini- 
quities, Ps.  li.  9. 

"  He  shall  have  judgment  without  mercy,  that  hath  showed 
no  mercy,"  which  was  the  case  with  David; "  he  that  covereth 
his  sins  shall  not  prosper:  but  whoso  confesseth  and  for- 
saketh  shall  have  mercy;"  this  also  was  his  case;  and  he  gave 
judgment  against  himself,  being  the  chief  judge  in  Jehovah^s 
throne  of  judgment;  but  said  the  prophet,  (who  had  made  him 
first  condemn  himself  by  a  parable,  saying,  the  man  that  hath 
done  this  shall  surely  die:  and  he  shall  restore  the  lamb  four- 
fold, because  he  did  this  thing,  and  because  he  had  no  pity,) 
"  Thou  art  the  man."  And  David  said  unto  Nathan,  I  have 
sinned  against  Jehovah;  and  Nathan  said  unto  David,  "  Jeho- 
vah also  hath  put  away  thy  sin,  thou  shalt  not  die."*  Here  he 

•  David  Levi,  in  his  answer  to  Dr.  Pfiestley,  says,  Jesus  could  not  be  the 
Christ,  because  "he  went  contrary  to  the  law,  in  screening  the  adulteress,*' 
as  he  calls  it.  Then,  by  a  parity  of  reasoning-,  Nathan,  contrary  to  the  law, 
**  screened'*  the  adulterer  and  murderer;  consequently,  was  no  prophet. 
David  Levi  must  have  forg;otten  this  circumstance,  or  he  would  have  omit- 
ted this  part  of  his  charge;  or,  perhaps,  he  might  have  screened  himself  by 
observing,  "  the  person  of  a  king  is  sacred."  But  did  the  law  screen  this 

way;  or  admit  of  any  such  excuse?  Lev.  xix.  15. Another  charge  that  he 

brings  against  him,  is  his  saying  to  the  rebels,  "  Ye  have  not  heard  his  voice 
at  any  time" — John  v.  37.  To  confute  which  he  produces  Deut.  iv.  32,  33, 
Alas!  alas!  only  one  solitary  proof  to  bring  forward  in  two  thousand  years! 
and  even  that  as  much  to  the  point  as  the  other  charge.  As  said  the  prophet 
Samuel  to  Saul,  hath  Jehovah  delight  in  burnt  offerings  and  sacrifices,  as  in 
obeying  the  voice  of  Jehovah?  Behold,  to  obey  is  better  than  sacrifice,  to 
hearJtm,  than  the  fat  of  rams.  But  Saul  said,  I  have  hearkened;  and  Samuel 
answered  him,  thou  hast  not  hearkened — Which  of  the  twain  spoke  the 
truth?  Now  let  the  Jews  search  the  scriptures  and  see  whether  this  is  not 
one  general  charge  against  them  from  Moses  to  Malachi.  As  to  the  construc- 
tion which  D.  L.  has  put  upon  his  words,  the  idea  it  is  n>eant  to  convey  is 
not  true;  for  "the  voices  of  the  prophets"  are  one  joint  voice  of  Jehovah; 
and  this  voice  they  heard  continually,  in  the  very  same  manner  as  that  which 
he  has  referred  to;  the  only  difference  is,  that  it  was  not  accompanied  with 
dreadful  thunderings  and  lightnings;  and  the  apostle   declared  that  they 


59 

gave  judgment  against  himself;  and  in  the  agitation  of  his 
mind,  forgetting  his  own  deadly  sins,  pronounced  judgment  for 
a  crime,  that  he  had  no  law  for,  except  the  part  of  the  sentence, 
viz.  He  shall  restore  the  lamb  four-fold,  Exo.  xxii.  1.  This  is 
the  righteous  law  of  equity,  to  wit,  He  that  killeth  a  beast,  he 
shall  restore  it,  and  he  that  killeth  a  man,  he  shall  be  put  to 
death.  Lev.  xxiv.  21;  therefore,  ht-  had  no  law  to  take  away 
the  man's  life,  and,  by  his  hasty  judgment,  condemned  him- 
self; for  the  poor  man,  was  Uriah  his  friend!  and  the  one  lit- 
tle ewe  lamb,  the  wife  of  his  friend!  Thus  he  condemned  him- 
self for  two  crimes;  each  of  them,  according  to  the  law  of  equi- 
ty, condemned  a  man  to  death,  making  no  atonement,  '*•  he 
shall  surely  be  put  to  death,"  Lev.  xix.  10.  Num.  xxxv.  16, 
to  19;  but  mercy  rejoiced  against  the  judgment  which  David 
had  given.  James  ii.  13.  Therefore,  "  so  speak  ye,"  which 
will  be  slow  indeed  in  judging  thy  brother;  "  and  so  do,'* 
which  will  be  the  setting  of  him'  a  righteous  example;  as  they 
that  shall  be  judged  by  the  law  of  liberty,  verse  12.  Rom.  ii. 
25,  to  29. 

But  furthermore,  to  confute  this  writer's  hiding  fable,  page 
8  and  22.  He  had  saved  them  by  instruments  from  all  their 
enemies.  Yea,  "  great  hail  stones,"  the  sun  and  moon,  making 
them  his  instruments,  stopping  the  diurnal  motion  of  the 
earth,  so  that  the  sun  stood  still  upon  Gibeon,  and  the  moon 
in  the  valley  of  Ajalon! 

What  think  ye  of  this  miracle,  ye  despisers  of  "the  man 
Christ  Jesus," who  say,  "a  mere  man" — "arrogant" — "worm" 
— "human  nature,"  &c.  Was  Joshua  a  man,  who  said,  "  Sun, 
stand  thou  still  upon  Gibeon;  and  thou.  Moon,  in  the  valley  of 
Ajalon"?  Josh.x.  11  to  15.  Who  was  Joshua,  without  Jeho- 
vah? Who  is  Jesus,  without  his  God?  Verily  said  he,  "of 
myself  I  can  do  nothing."  John  iii,  27.  v.  19,  30.  viii.  28. 
Mark  xiii.  32. 

had  all  heard— Rom.  x.  18.  But  did  he  say  this  to  contradict  the  head  of  the 
ministry?  No,  truly;  but  with  all  the  prophets,  to  establish  the  charge — see 
verse  21.  For  if  they  had  obeyed,  God  is  just,  and  they  would  not  have  been 
destroyed;  no,  not  even  after  they  had  denied  the  lioly  One,  and  the  just, 
and  desired  a  murderer  to  be  granted  unto  them,  and  killed  the  Prince  of 
Life,  whom  God  hath  raised  from  the  dead,  whereof,  (not  only  the  prophets 
testify,  but  also)  all  these  men  were  eye  witnesses — Acts  iii.  14, 15. 


00 

Thus  he  saved  them,  and  "  hearkened^  to  the  voice  of  a 
man,"  viz.  Joshua.  Great  hail  stones — the  sun  and  the  moon 
were  his  instruments;  and  mercy,  mercy  is  his  great  instru- 
ment, turning  away  his  face  from  all  their  iniquities,  and,  for 
his  own  name's  sake,  did  not  consume  them  in  a  moment! 
Deut.  xxxii.  Well  might  the  prophet,  when  taking  a  retro- 
spective view  of  Israel,  and  the  God  of  Israel,  exclaim,  "Verily 
thou  art  a  God  that  hidest  thyself,  O  God  of  Israel,  the 
Saviour."! 

This  writer,  in  his  quotation  from  Isa.  llil.  3,  again  muti- 
lates the  words  by  the  prophet,  and  that  in  a  most  barefaced 
manner.  See  page  9.  But  these  words,  viz.  "  A  man  of  sorrow 
and  acquainted  with  grief,"  were  not  suitable  to  "  the  heavenly 
doctrines  of  the  New  Jerusalem  Church."  Besides,  he  has  left 
out  the  whole  substance  and  sense  of  the  prophecy;  to  wit, 
"  Surely  he  hath  borne  our  griefs,  and  carried  our  sorrows,  yet 
we  did  esteem  him  stricken,  smitten  of  God,  and  afflicted."  But 
according  to  the  doctrine  of  this  corrupter  of  the  word,  it  should 
be  read,  "  we  did  esteem  God,  smitten  of  God,  and  afflicted  of 
God."  O,  thou  silly  fool!  thou  sayest  in  thine  heart,  "  There  is 
no  God!"  for  as  thy  gnostic  brethren  of  old,  thou  deniest  the 
Son;  and  said  John  of  such,  "  the  same  hath  not  the  Father." 
1  John  ii.  23. 

But  instead  of  "  the  word  being  hid  in  a  body  of  flesh," 
(Note,  page  5,)  and  the  foolish  undertaking  of  this  atom,  this 
"vapour"  of  a  moment,  to  inform  us  how  God  is  "omni- 
present," taking  the  soul  and  body  of  a  man  for  a  comparison! 
(Note,  page  7,)  I  say,  notwithstanding  all  such  abominations, 
the  Word  was  made  flesh,  saith  John,  and  dwelt  among  us, 
and  we  beheld  his  glory,  the  glory  as  of  the  only  begotten  of 
the  Father,  full  of  grace  and  truth.  John  i.  14.  So  likewise 
Paul  beareth  witness,  saying,  When  the  fulness  of  the  time 
was  come,  God  sent  forth  his  Son,  made  of  a  woman,  made 
under  the  law,  &c.  (Gal.  iv.  4.) 

"  Eli,  Eli,  Lama  Sabachthani?"  O,  turn  unto  me,  and  have 
mercy  upon  me,  give  thy  strength  unto  thy  servant,  and  save 
the  son  of  thy  hand- maid!  (Ps.  Ixxxvi.  16.  Luke  i.  38.)  This 
was  in  his  agony,  in  that  he  feared!  (Heb.  v.  7.)  I  said  in  my 
haste,  All  men  are  liars!  (Ps.  cxvi.  11.)  The  shadow  of  doubt 
passed  swifter  than  a  ray  of  light  in  the  morning:  darkness  was 
*  John  xi.  41,42.  f  See  also  Acts  xvii.SO. 


61 

over  all  the  earth  from  the  sixth  to  the  ninth  hour;  one  shadow 
more,  and  all  was  gone! — Jehovah,  what  is  man,  that  thou  art 
mindful  of  him?  and  the  son  of  man,  that  thou  visitest  him? 
(Ps.  viii.  4.) — But  I  know  that  Christ,  being  raised  from  the 
dead,  dieth  no  more:  Death  hath  no  more  dominion  over  him; 
for  in  that  he  died,  he  died  unto  sin  once;  but  in  that  he  liveth, 
he  liveth  unto  God.  (Rom.  vi.  9,  10.)  And  through  Him,  who 
came  to  deliver  me  from  the  fear  of  death;  through  Him,  who  is 
my  hope;  He,  who  trusted  in  his  God;  through  Hun  who  is  the 
resurrection  and  the  life;  my  trust  is  also  where  his  trust  was. 
(Ps.  xxi.  xxii.  8.) — Litde  did  the  rebels  think  that  they  were 
uttering  the  prophetic  words  of  the  prophet.  See  Mat.xxvii.  39 
to  43.  These  things  are  the  keys  of  David^  and  the  sure  mer- 
cies of  David,  viz.  his  resurrection  according  to  the  testimony 
of  the  second  witness,  which  is  the  spirit  of  prophecy,  it  being 
the  revelation  thereof,  made  known  by  the  witnessing  spirit  of 
the  new  covenant;  to  wit,  (Ps.  cxvi.)  O  Jehovah,  truly  i  am 
thy  servant;  I  am  thy  servant,  the  son  of  thine  hand-maid;  thou 
hast  loosed  my  bonds.  (See  Acts  ii.  24.)  I  will  offer  to  thee 
the  sacrifices  of  thanksgiving,  and  will  call  upon  the  name  of 
Jehovah;  I  will  pay  my  vows  unto  Jehovah,  now  in  the  presence 
of  all  his  people,  in  the  courts  of  Jehovah's  house,  in  the  midst 
of  thee,  O  Jerusalem:  praise  ye  Jehovah. 

This  is  the  interpretation  of  "  I'he  Revelation  of  Jesus 
Christ,  which  God  gave  unto  him;"  and  not  the  abominable 
construction  that  E.  S.  and  his  disciples  have  put  upon  that 
book,  breaking  "  the  scriptures  of  the  prophets,"  to  make  out 
their  doctrines. 

I  will  just  make  a  few  more  observations  on  1  John  iv.  2,  3. 
Paul,  speaking  of  the  ministers  of  the  new  covenant,  saith,  We 
have  this  treasure  in  earthen  vessels,  that  the  excellency  of  the 
power  may  be  of  God,  and  not  of  us.  Troubled  on  every  side, 
&c.  always  bearing  about  in  the  body,  the  dying  of  the  Lord 
Jesus,  that  the  life  also  of  Jesus  might  be  made  manifest  in 
our  body.  For  we  which  live,  are  always  delivered  unto  death 
for  Jesus'  sake,  that  the  life  also  of  Jesus  might  be  made 
manifest  in  our  mortal  flesh.  We  preach  not  ourselves  (saith 
he,)  but  Christ  Jesus  the  Lord,  and  ourselves  your  servants, 
for  Jesus'  sake.  We  have  the  same  spirit  of  faiih  [that  he  had,] 
according  as  it  is  written,  (Ps.  cxvi.  10.)  I  [Messiah]  believ- 
ed, therefore  have  I  spoken.  We  also  believe,  and  therefore 


62 

speak.  (2  Cor.  iv.)  This  is  the  meaning  of  "  Jesus  the  Christ 
is  come  in  the  flesh;"  his  coming  is,  "the  spirit  of  faith."  Not 
as  Moses,  who  put  a  veil  upon  his  face,  so  that  the  children  of 
Israel  could  not  see  any  end  of  the  things  that  were  to  be 
abolished;  the  weak  and  beggarly  elements,  in  the  which  there 
was  no  life  giving  hope,  but  death,  in  a  constant  succession, 
both  of  the  priest,  the  sacrificer,  and  the  beast  which  he  sacri- 
ficed, and  neither  of  them  could  make  the  comers  thereto 
perfect,  as  spiritual  sacrifices.  But  God  hath  made  our  priest 
a  quickening  spirit,  whose  coming  is,  '*  the  spirit  of  faith." 

As  to  this  writer's  "  divine  humanity  hid  in  a  body  of  flesh," 
the  scriptures  of  the  prophets  testify  of  no  such  coming,  neither 
doth  the  witness  of  the  first  witness  make  known  any  such 
mystery.  It  is  therefore  one  of  those  mysteries  that  hath  its 
root  and  nourishment  in  "  Mystery  Confusion,"  its.  mother. 

The  coming  of  the  Son  of  Man  in  the  clouds  of  "  the  new 
heaven,"  before  that  generation  passed  away,  was  in  acloud  of 
messengers.^  Jehovah  was  seen  over  them,f  and  his  arrows 
went  forth  as  the  lightning;  and  Jehovah  God  blew  the  trum- 
pet,:): and  went  with  whirlwinds  of  the  south.  And  he  made 
the  sons  of  Zion§  against  the  sons  of  Greece,  as  the  sword  of  a 
mighty  man.  (Zach.  ix.)  Then  the  day  of  God,  spoken  of  by 
Moses  and  all  the  prophets,  came  upon  them.  The  old  heavens, 
by  "  the  spirit  of  faith,"  were  forced  off  the  heart,  and  the 
elements  did  melt  with  the  fervent  heat  thereof;  the  old  earth 
also,  and  the  works  thereof,  were  burnt  up.  Mai.  iv.  Isa.  Ixvi. 
24.  Dan.ii.  Mat.xxiv.22.  1  Thes.  ii.  16.  Mat.  xxii.  7.  Thus 
was  the  son  of  man  revealed,**  and  not  to  be  accomplished 
now,  by  the  confusions  of  E.  S.,  whom  this  writer  sets  forth  as 
the  messenger  of  God,  to  make  known  a  mystery  of  which 
the  apostles  were  ignorant,  but  now  manifested  by  himi 

This  revealing  of  the  Son  of  Man,  was  the  accomplishment 
of  the  vision,  seen  by  Daniel  the  prophet,  who  stood  in  his  lot 
at  the  end  of  the  days;  which  signifieth,  he  was  discovered  to  be 
a  true  prophet,  though  he  knew  not  the  meaning  of  the  vision; 
and  of  which,  respecting  the  time,  the  messenger  himself  knew 
not.  Dan.  viii.  27.  xii.  8,9, 13.  Many,  both  Jews  and  Gentiles, 
have,  from  time  to  time,  undertaken  to  count  those  numbers, 

*  Mat.  xxiv.  1  Tim.  v.  21.    t  Isa.  xlii.  to  8.    ^  Mat.  x.  19,  20.   §  Rev.  xiv.  1 
*•  Luke  xvii.  30. 


63 

(a  thing  which  Daniel  himself  did  not  attempt  doing,)  and 
thereby  have  deceived  themselves,  and  those  who  harken  to 
them. 

When  a  vision  becomes  a  reality,  it  is  then  opened  and  un- 
derstood. 

The  time  of  the  vision,  seen  by  Daniel,  becoming  a  reality, 
and  also  the  accomplishment  of  Nebuchadnezzar's  dream, 
(Chap.  ii.  44,)  took  place  during  the  Idumean  dynasty.  Esau, 
who  at  that  time  had  no  power  of  his  own,*  sat  upon  the  throne 
of  David,  in  the  person  of  "  Herod  the  Great;"  who  was  the 
little  horn,f  and  an  usurper  of  the  sceptre  of  Judah,  without  any 
power  of  Esau,  as  a  nation,  but  by  the  power  of  the  Romans, 
who  conquered  and  gave  him  the  kingdom  of  Israel;  the  people 
receiving  and  acknowledging  him  to  be  their  King.  Mat.  ii.  1. 
At  that  time,  "  the  tabernacle  of  David  had  fallen  down," 
and  the  kingdom  was  "  the  mount  of  Esau."  Oba.  21.  At 
that  time,  the  saviours  came  upon  the  mount  Zion  and  judged 
it;  the  kingdom  was  taken  from  the  blind  Jews,  who  saw  not 
that  the  line  of  Judah  was  dethroned,  and  in  their  subjection 
to  Herod,  who  was  an  Idumean,  the  prophecy  of  Isaac  was  ac- 
complished, viz.  "  Let  thy  mother's  sons  bow  down  to  thee," 
which  could  not  have  taken  place,  until  they  had  become 
''  most  vile."  Esau,  then,  got  the  dominion,  and  was  lord  over 
his  mother's  sons. 

Some  might  contest  the  accomplishment  of  the  prophecy  by 
the  Herodian  dynasty;  but  where  is  there  any  other  proof  in 
the  testimony  of  Israel,  from  Isaac  to  Messiah,  where  at  any 
time,  previous  to  this,  the  line  of  Esau  ever  ruled  over  Jacob? 
And  I  have  no  doubt,  that  Herod,  who  understood  dark  sen- 
tences, (see  Mat.  ii.)  understood  it  in  this  manner.  For  the 
prophecy  of  Isaac  is  to  be  understood  of  dominion,  in  the 
hereditary  line  of  the  first-born,  which  Esau,  by  consent,  had 
transferred  to  Jacob. 

Herod  might  have  been  instigated  to  this  interpretation,  by 
Nicolaus  of  Damascus,  the  most  fawning  parasite  in  the  court 
of  that  monster  of  cruelty;  who,  to  quiet  the  minds  of  the  Jews, 
that  he  might  be  the  firmer  fixed  in  the  throne,  strove  hard  to 
make  it  appear  that  he  was  a  Jew.  Dan.  viii.  25.  See  Josephus" 

*  Dan.  viii.  24. 

t  His  looks  were  more  stoutthanany  of  that  dynasty — Dan.  vii.  20 


64 

account  of  the  rise,  life,  reign  and  death  of  "  Herod  the  Great." 
The  character  of  this  nnan,  (and  also  others  of  the  Esau  dynas- 
ty,) is  so  fully  delineated,  (Dan.  viii.  16,  17,  23,  24,  25,)  that 
it  wants  but  the  nanrie  to  identify  the  person.  Commentators 
have  applied  this  prophecy  to  "  Antiochus  Epiphanes:"  but  to 
him  it  is  not  applicable;  for  it  is  long  after  his  reign,  and  at  the 
very  close  of  the  vision,  (verse  26).  But  on  account  of  what  is 
said,  verse  25,  that  "  he  shall  be  broken  without  hands,"  they 
have  fitted  it  to  Antiochus,  whose  death  was  occasioned  by  a 
fall  from  his  carriage.*  But  I  now  point  out  one  of  that  dynasty, 
unto  whom  it  is  really  applicable,  who  "  rose  up  against  the 
Prince  of  Princes,"  and  was  smote  without  hand,  either  that  of 
a  man,  or  a  fall  from  a  carriage,  viz.  "Herod  the  King,"  one 
of  the  successors  of  Herod  the  Great.  See  Acts  xii.  1  to  6, 23. f 

When  this  dynasty  reigned,  the  sceptre  had  departed  from 
Judah,  and  was  in  the  hand  of  Esau;  at  that  time,  he  was 
lord  over  his  brethren,  and  his  mother's  sons  bowed  down  to 
him. 

It  is  evident,  saith  Paul,  in  his  epistle  to  the  Hebrews,  that 
©ur  Lord  sprang  out  of  Judah.  Heb.  vii.  14.  Therefore,  "  the 
sceptre  shall  not  depart  from  Judah,  nor  a  law-giver  from  be- 
tween his  feet,  until  Shiloh  come,"  (Gen.  xlix.  10.)  signifieth, 
that  it  would  at  that  time  have  departed  from  Judah  into  some 
other  hand;  for  it  is  a  contradiction  in  terms,  to  say,  the  scep- 
tre shall  not  depart  from  Judah,  &c.  until  Judah  come. 

Why  did  certain  of  the  Pharisees  say,  (for  I  apprehend, 
some  of  them  were  friendly,  John  iii.  1.)  Get  thee  out,:j:  and 
depart  hence,  for  Herod  will  kill  thee?  Did  they  not  know 
that  he  was  craftily  watching  of  him,  being  jealous,  because 
he  knew  that  he  was  not  in  the  right  line  for  the  dominion, 

*  2  Mac.  ix.  7,  8. 

7  Herod  the  Great  came  in  like  a  fox,  and  reigned  like  a  lion.  This  great 
•wicked  man,  was  under  continual  apprehension  of  being-  assassinated,  even 
by  the  hands  of  his  own  sons,  three  of  whom  he  had  put  to  death,  bringing 
this  charge  against  them.  There  were  also  many  snares  laid  for  his  life,  but 
he  was  preserved  for  a  dreadful  scourge  to  that  wicked  generation;  and 
when  his  woi-k  was  accomplished,  then  the  hand  of  God  smote  him  in  a 
most  awful  manner,  and  the  stench  of  his  filthy  carcass  was  intolerable  to 
liis  attendants,  some  time  before  his  death. 

I  This  manner  of  speech,  according  to  our  idiom,  appears  harsh;  hvA  li 
was  not  so  to  them.     See  Gen.  xii.  1.    Zee.  vi.  T. 


65 

and  that  a  descendant  of  David  was  then  looked  for,  accord- 
ing to  the  scriptures?  The  answer  that  jesus  gave,  is  an  an- 
swer to  this  question,  to  wit;  go  ye  and  tell  that  fox,  (Mark 
xii.  13.  Lam.  v.  18,  19.  Oba.  21.)  behold,  I  cast  out  demons, 
and  I  do  cures  to-day,  and  to-morrow,  [according  to  the  Scrip- 
tures,] and  the  third  I  shall  be  perfect,  [to  overthrow  him,  ac- 
cording to  the  Scriptures;]  nevertheless,  I  must  vvalk  to-day, 
and  to-morrow,  and  the  third,  [will  be  their  hour,  and  the 
power  of  darkness,  Luke  xxii.  33.  xx,  20.  Lam.  iv.  20.]  for  it 
cannot  be  that  a  prophci  perish  out  of  Jerusalem;  therefore,  I 
will  not  go  out  of  Jerusalem,  and  save  myself  by  flight.  And 
that  he  and  his  parasites  were  jealous  of  him,  is  also  evident, 
according  to  his  parable.  Mat.  xxi.  38.  Indeed,  nothing  but 
the  over-ruling  hand  of  God  preserved  him  from  their  power, 
until  the  appointed  time. 

Dan.  viii.  23.  And  in  the  latter  time  of  their  kingdom, 
when  the  transgressors  are  come  to  the  full ^  (Isa.  i.  28.  Dan. 
ix.  24.)  a  king  of  fierce  countenance,  and  understanding  dark 
sentences,  (Prov.  i.  6.)  shall. stand  up,  [to  defend  them  against 
the  latter  time  of  their  old  enemies;]  which  "  Herod  the  gr^at" 
certainly  did,  and,  at  the  same  time,  sold  them  into  the  hands 
of  the  Romans. 

This  dynasty  understood  "  dark  sentences,"  i.  e.  they  were 
conversant  with  the  prophets.  Mat.  ii.  1 — 8.  Acts  xxvi.  3 — 27. 
Here  Paul  could  freely  speak  of  Jesus;  the  object  of  fear  for 
the  dominion  was  out  of  sight;  and,  according  to  the  proverb, 
"out  of  sight,  out  of  mind."  Nevertheless,  his  removal  has- 
tened their  destruction;  and  the  sceptre  reverted  to  him  who 
is  of  the  tribe  of  Judah,  whose  right  it  was,  is,  and  will  be,  to 
the  end.  Ezek.  xxi.  27.   1  Cor.  xv.  24. 

Judah  is  my  law-giver;  Moab  is  my  wash-pot;  over  Edom 
will  I  cast  out  my  shoe,  &c.  Ps.  cviii.  9.  I  will  tread  down  the 
usurper,  with  all  who  brought  him  in,  set  him  up,  defended, 
and  supported  him.*  The  words  of  Balaam,  which  were  put 

*  Isa.  X.  27,.  A  remnant  was  saved;  and  tlie  will  of  their  Fatlier  was  done 
in  earth,  by  their  ministry,  verse  ^2.  Rom.  ix.  27.  But  the  great  body  awoke 
to  shame  and  everlasting  contempt;  (Dan.  xii.  1.  John  v.  23,  29.)  pursuing  of 
them  from  generation  to  generation.  But  '*in  the  latter  day,"  the  one  body 
Is  to  return,  and  which  Paul  callcth  "our  vile  body."  That  it  will  "  be  fa- 
shioned like  unto  his  glorious  body:"  even  that  body  which,  united  to  its 

1 


66 

into  his  mouth  by  the  messenger,  (Num.  24.)  to  wit:  there 
shall  come  a  star  out  of  Jacob,  and  a  sceptre  shall  rise  out  of 
Israel,  and  shall  smite  the  corners  of  Moab,  and  destroy  all  the 
children  of  Sheth  (or  Seth.)  It  is  an  undeniable  fact,  that  the 
religion  of  a  country  in  old  times,  was  looked  upon  as  its  only 
strength;  and  indeed,  the  law  of  Israel,  even  when  the  iniqui- 

'*  elect"  head,  was  a  light  to  lighten  the  Gentiles,  gathering  of  them  into 
**  the  same  spirit  of  faith."  For,  saith  he,  if  the  casting  away  of  them  be  the 
reconciling  of  the  woi'ld,  what  the  receiving  but  life  from  the  dead?  Rom. 
xi.  15.  See  Isa.  xxvi.  19.  Verses  17  and  18,  contain  a  complaint  and  appeal; 
and  the  complainants  are  answered  by  a  promise,  verse  19.  This  is  not  a 
remnant  separated  from  the  great  body,  as  Isa.  x.  22i  but  the  whole,  as  Eze. 
xxxvii.  11 — 15.  See  Rom.  xi.  25 — 28.  These  things  are  in  "  the  prayer  of 
Moses,  the  man  of  God,"  who  foresaw  the  destruction  of  his  people,  saying, 
Thou  turnest  man  to  destruction,  and  sayest.  Return  ye  children  of  [those] 
men.  Ps.  xc  3.  see  verse  13.  with  Rom.  xi.  16,  28.  Thou  turnest  man  to 
destruction,  saith  Moses:  to  understand  which,  see  Isa.  Ixvi.  4.  1  Thes.  v.  3. 
2  Thes.  i,9.  2  Pet.  ii.  1.  iii.  16.  As  saith  the  prophet,  respecting  tlieir  last  se- 
vere judgment,  "and  in  that  day  they  shall  roar  against  them,  like  the  roar- 
ing of  the  sea;  and  if  [their' blind  guides]  look  unto  the  land,  [supposing 
it  is  sacred,  which  was,  and  is  yet  their  idea,]  behold,  darkness,  [extremity 
of]  sorrow,  and  the  light  is  darkened  in  the  heavens  thereof."  Isa.  v.  30.  See 
Luke  xxi.  25 — 35.  All  these  things,  viz.  sun,  moon,  stars,  &c.  are  used  as 
figures,  according  to  the  *'  similitudes"  of  language  in  "  the  Scriptures  of 
the  prophets,"  -which  "  he  came  not  to  destroy,  but  to  fulfil." 

Thou  turnest  man  to  destruction,  (saith  Moses,)  and  sayest,  **  Return  ye 
children  of  men."  And  he  saith.  For  a  thousand  years  in  thy  sight,  as  yes- 
terday, (i.  e.  nothing  to  thee,)  when  it  is  past,  and  a  watch  in  the  night.  Isa. 
xxi.  11,  12.  And  again,  in  his  prayer  for  his  people,  he  saith,  Return,  O  Je- 
hovah, (how  long?)  and  let  it  repent  thee  concerning  thy  servants.  This  last 
is  what  Paul  meaneth,  Rom.  xi.  28.  For  one  and  all,  master  and  disciples, 
kept  the  eye  steadfast  upon  "  the  law  and  the  prophets."  Isa.  1.  4,  5.  xxix.24. 
Luke  iii.  23.  (*'  Now  this  very  Jesus  had  been  about  thirty  years  under  go- 
vernance." See  Thomson's  translation,  corroborated  by  the  words  of  the 
apostle;  see  Gal.  iv.  1,  2;  so  likewise  the  prophets;  see  Micah  vii.  15.  Ps. 
cxix.  18.) 

This  "  prayer  of  Moses,  the  Man  of  God,"  was  the  comfort  of  Peter;  and 
with  the  words  of  this  prayer,  he  comforted  the  obedient  children;  (2  Pet. 
iii.  8,  9.)  who,  seeing  the  "  sv/ift  destruction"  which  was  coming  upon  them 
for  all  their  iniquities,  mourned  for  them  with  exceeding  great  sorrow;  (Rom. 
X.  1.  xi.  14,  &c.  Eze.  xiv.  14 — 20.)  yea,  not  even  the  tears  of  the  last,  the 
great,  the  perfect  intercessor,  for  Israel,  "  because  thou  knowest  not  the 
time  of  thy  visitation."  Luke  xix.  41 — 45.  "  How  long?"  saith  Moses.  "Until 
the  words  of  God  sliall  be  fulfilled."  Rev.  xvii.  17.  The  strengths  of  govern- 
ments were  given  to  the  beast,  viz.  priestcraft;  by  which  they  have  been 
sorely  chastised  from  age  to  age;  but  in  the  days  of  the  voice  of  tlie  seventh 
messenger,  the  mystery  of  God  will  be  finished,  &c.  Rev.  10.  7. 


67 

ties  of  the  people  were  great,  and  perverse  to  this  righteous 
law,  was,  for  his  name's  sake,  the  strength  of  Israel,  until  Shi- 
loh  came.  As  it  is  written,  Jehovah  came  from  Sinai,  and 
rose  up  from  Seir  unto  them;  he  shined  forth  from  mount 
Paran,  and  he  came  with  ten  thousands  of  saints;  from  his 
right  hand  a  fiery  law  for  them.  Deut.  xxxiii.  2. 

The  corner  stones  of  the  wall  of  a  city  are  for  its  support. 
Job.  xxxviii.  6.  Ps.  cxviii.  22.  And  the  religion  of  Moab  was 
the  corners  or  strength  of  Moab;  which  strength  was  "  the 
doctrine  of  Balaam;"  from  which  all  idolatry  of  worshipping 
the  dead,  from  a  belief  of  their  hearing,  &c.  and  erecting 
images  thereof,  proceeded. 

"  Jesus  and  the  resurrection,"  is  a  stone  that  smites  the 
abomination  out  of  the  heart,  and  destroys  all  the  children  of 
Seth. 

If  the  prophecy  is  taken  in  a  literal  sense,  it  signifieth,  he 
shall  destroy  all  mankind;  who,  from  Noah,  are  literally  the 
children  of  Stth.  Observe,  it  is  a  parable;  and  a  parable  is 
''a  dark  saying;"  (Prov.  i.  6.)  therefore,  not  to  be  understood 
literally.  "  He  took  up  his  parable,  and  said" — Num.  xxiv. 
3,  15. 

After  the  image  of  God,  in  which  he  had  created  him,  was 
defaced  in  the  first  Adam,  by  transgression,  he  begat  in  his 
own  likeness,  after  his  own  image,  and  called  his  name  Seth. 
Gen.  V.  3.  And  as  this  parable  cannot  surely  signify  to  destroy 
all  mankind,  in  which  Enoch,  Elijah,  yea,  Messiah  himself, 
(who  is  the  head  of  every  man)  are  included,  it  must  signify 
some'-hing  else.  It,  therefore,  meaneth,  he  shall  destroy  all 
the  image  of  Sheth,  in  the  children;  that  is  done  by  creating 
of  the  mind  anew,  in  the  image  of  the  mind  of  the  second 
Adam,  whose  mind  is  the  image  of  his  God,  and  never  was 
defaced.  Isa.  xxix.  23.  xliii.  7.  Col.  iii.  10.  ch.  i.  15.  2  Cor. 
iv.  4.  Heb.  i.  3.  Ps.  cii.  18.  Eph.  ii.  10.  iv.  24.  1  Cor.  ii.  16. 
Phil.  ii.  5.  Rom.  xii.  2.  2  Tim.  i.  7.  1  Pet.  iv.  1.  Such  a  mind 
as  his,  is  in  all  his  obedient  children.  There  is  no  idolatry- 
there:  if  a  phantom  for  a  moment  sweeps  across  it,  by  look- 
ing unto  Jesus,  the  author  and  finisher  of  our  "  spirit  of  faith," 
the  idol  vanisheth  as  an  empty  dream.  Thus,  by  reason  of 
the  use  of  the  Word  of  God,  we  have  our  senses  exercised  to 
discern  both  good  and  evil,  and  we  laugh  at  the  spej^tres  of 


68 

folly  that  used,  in  our  ignorance  of  the  Father,  and  his  Son 
Jesus  Christ,  to  torment  us. 

If  you  will  believe  Mahomet  and  E.  Sr  the  visions  of  their 
imaginations  were  all  realities;  and  each  of  them  collected  his 
inventions  from  the  visions  of  prophecy. 

In  the  vision  seen  by  Daniel,  he  was  in  a  deep  sleep,  on  his 
face,  toward  thr  ground;  but  he  touched  him  and  set  him  up- 
right, i.  e.  he  dreamed  (Dan.  vii.  1.)  that  he  touched  him  and 
set  him  upright.  Dar;.  viii.  15,  18.  He  saith,  I  saw  in  the 
night,  visions,*  and  behold,  one  like  the  Son  of  man  came  with 
the  clouds  of  Heaven,  and  came  to  the  ancient  of  days,  and 
they  brought  him  near  before  him.  And  there  was  given  him 
dominion,  and  glory,  and  a  kingdom;  that  all  people,  nations, 
and  languages,  should  serve  him.  His  dominion  is  an  ever- 
lasting dominion,  which  shall  not  pass  away;  and  his  kingdom 
that  which  shall  not  be  destroyed.  The  Ancient  of  days,  as  I 
have  before  observed,  does  not  imply  personality;  "  Ancient 
of  days,"  to  signify  the  person  of  Jehovah,  the  Creator  of  day 
and  night,  with  whom  there  is  neither  day  nor  night.  It  cannot 
mean  any  such  representation.  Here  arc  two,  that  is  past  dis- 
pute; and  the  Son  of  man,  who  died  and  rose  again  from  the 
dead,  and  who  was  seen  in  that  vision,  previous  to  its  becom- 
ing a  reality,  in  the  fulness  of  the  time,  "  was  made  of  a  wo- 
man, made  under  the  law;"  and  we  know  that  he  who  was 
made  of  a  woman  is  the  Christ,  that  the  Christ  poured  out  his 
soul  unto  death,  (Isa.  liii.  11.)  that  he  is  Jehov^ah's  righteous 
servant,  that  he  is  a  man,  that  he  is  substance,  (Luke  xxiv. 
39.)  that  his  witnesses,  who  did  eat  and  drink  with  him,  after 
he  arose  from  the  dead,  (see  Acts  x.  41.)  are  men  of  truth; 

*  Mahomet  sttid,  that  he  was  literally  and  actually  transported  through  the 
heavens,  (of  his  own  imagination,)  by  tlie  angel  Gabriel,  in  so  rapid  a  man- 
ner, that  by  the  time  he  descended,  a  pitcher  full  of  water,  happening  to 
stand  in  his  way,  when  he  took  his  airy  flight,  was  not  then  emptied  of  its 
contents;  though  the  wonders  that  he  says  he  saw.  Sec.  appear  to  have  re- 
quired a  long  space  of  time.  E.  S.  when  walking  about  the  streets  of  Lon- 
don, at  the  same  time  was  travelling  through  the  lieavens  and  hills  of  his 
own  inventions;  and  Joanna  Southcott,  of  the  same  visionary  family,  in  her 
wonderful  reports  of  what  she  saw,  has  informed  all  the  fools  who  believed 
in  her  mission,  (and  they  also  are  not  a  few,)  that  she  "saw  a  pig  cast 
alive  into  a  furnace,  and  was  told  by  her  guide,  it  was  a  type  of  the  de- 
vil," he. 


69 

thatE.  S.  IS  "a  liar,"  (1  Johnii.  22.)  that  his  "divine  humani- 
ty" is  an  image  of  his  own  invention,  (Ezek.  xiv.  3.)  an  idol 
of  your  own  heart,  for  Jehovah  knoweth  it  not,  and  you  have 
put  the  stumbling  block  of  your  iniquity  before  your  face,  in 
words,  to  wit:  this  is  a  "  divine  humanity,"  an  idol  of  your 
own  hewing  out,  and  we  know  that  an  idol  is  nothing  n  the 
world,  and  that  there  is  none  other  God  but  one.  1  Cor. 
viii   4. 

The  mind  in  which  any  form  of  God  is  erected,  is  an  impure 
mind.  The  Ancient  of  days,  as  I  have  before  observed,  is  a 
"similitude,"  signifying,  the  age.  power,  puri.  ,  and  du« abi- 
lity of  his  righteous  law,  by  the  which  he  sitteth  in  the  throne 
of  judgment;  as  saith  the  prophet,  God  standeth  in  the  con- 
gregation of  the  mighty,  he  judgeth  among  the  Gods.  (Ps. 
Ixxxii.  1.  Deut.  i.  17.  2  Chron.  xix.  6.)  It  is  a  fiery  stream,  it 
issued,  and  came  forth  from  before  him.  To  understand  the 
remainder  of  verse  10,  see  Jude  14,  15. 

"  I  beheld  then,  because  of  the  voice  of  the  great  words 
which  the  horn  spake."  Luke  xiii.  31.  Acts  xii.  1 — 3,  &c. 
This  horn  was  supported  by  the  heathen,  and  (ht-  priestcraft; 
the  whole  of  which  differed  nothing  from  the  heathen,  except 
it  was,  that  they  held  the  oracles  of  God,  and  were  strenuous 
for  not  erecting  an  idol,  in  some  form  agreeable  to  the  old 
imagery  within.  1  Kings  xviii.  26 — 30.  See  Mat.  xii.  24.  2 
Kings  i.  2,  3. 

The  Beast  signifieth  priestcraft,  supported  by  its  tool,  civil 
authority.  The  Beast  was  slain,  and  his  body  destroyed,  and 
given  to  the  burning  flame.  The  fiery  law,  according  to  the 
judgment  thereof,  was  poured  upon  the  desolate,  according  to 
that  which  had  been  determined,  (for  which,  see  Moses  and 
the  prophets,)  and  his  "body  of  divinity"  (as  the  priests  call  it,) 
was  gradually  burnt  up. 

Afterwards,  the  craft  getting  strong  again,  by  reason  of  the 
old  tool  being  on  its  side,  an  image  was  made  to  the  beast, 
which  had  a  wound  with  a  sword,  and  did  live,  i.  e.  lived  in 
his  image.  Now  an  image,  if  it  is  well  executed,  that  which  it 
represents  may  be  known  by  it. 

The  first  beast,  had  its  rise  in  the  tents  of  Ham,  progressed 
in  every  shape  of  wickedness,  and  at  the  time  the  judgment  was 


70 

set,  and  the  books  were  opened,  (Isa.  xxix.  11,  18,)  had  bc^ 
come  most  dreadful,  most  terrible! 

Herod,  a  heathen  by  birth,  and,  a  "  most  vile"  heathen  in 
practice,  was  sitting  upon  the  throne  of  Israel;  and,  with  the 
consent  of  the  people,  having  flattered  them  with  conquests 
and  pomp,  was  wielding  the  sceptre  of  Judah,  as  if  it  was 
his  own,  and  no  way  accountable  to  God,  whose  law  is  the 
strength  of  that  sceptre!  What  a  sad  state  were  all  things  in! 
And  bad  as  the  ages  have  been,  since  that  age,  alas!  what  would 
have  happened,  had  the  Shiloh  not  yet  come! 

O!  blind  Jews,  iniquity  has  punished  your  iniquity,  and  by 
putting  your  shoulder  to  keep  up  the  old  idolatry  of  the  nations 
(1  Thes.  ii.  16.)  which  Jehovah  had  appointed  a  day  that  it 
should  fall:  like  the  dog,  who  would  not  eat  the  hay,  because 
not  the  food  of  his  taste,  but  growled,  snarled,  snapped  at,  and 
bit  the  ox;  crushing,  trampling  under  his  feet,  and  grossly  pol- 
luting the  food  that  was  sweet  to  the  taste  of  a  clean  beast,  who 
parted  the  hoof,  and  chewed  the  cud,  musing,  and  thinking 
again  and  again;  therefore,  keep  away  every  ox,  let  him  be 
starved  to  death  by  his  own  stubbornness  and  malice.  Amos 
viii.  11,  12. 

The  Jews  have  been  sorely  chastised  for  all  their  iniquity; 
and  the  instrument  thereof  has  been  the  image  of  the  first  beast, 
which  had  a  wound  with  a  sword,  viz.  the  word  of  God,  whose 
deadly  wound  was  healed,  and,  in  his  image,  did  live. 

The  ten  horns,  signify  the  civil  power,  whether  in  a  greater 
or  less  degree;  this  power  was  as  much  the  tool  of  priest  Calvin, 
when  he  roasted  Servetus  in  the  fire,  as  with  any  of  the  beast, 
viz.  priestly  authority,  since  its  first  rise. 

It  is  represented  as  rising  out  of  the  sea;  which  signifieth, 
"  councils,"  "  sanhedrims,"  "  synods;"  in  the  which,  gods, 
creeds,  confessions  of  faith,  &c.  have  been  manufactured;  and 
its  root  was  the  tents  of  Ham,  in  the  family  of  his  youngest 
son  Chanaan.  Yea,  even  the  power  of  the  great  Nebuchad- 
nezzar was  its  tool;*  and  when  that  dynasty  was  expelled,  the 
power  of  Darius  became  the  tool  thereof;!  did  they  not  make 
the  power  of  the  kings  of  Israel  a  tool  for  them?  Did  they  ever 
make  the  law  of  God  their  rule?  no:  but  one  party,  headed  by 

*   Dan.  iii,.  f  Dan.vi, 


71 

the  priestcraft,  went  against  another  party,  also  headed  by  the 
priestcraft,  and  the  law  of  God  was  as  much  regarded  among 
them,*  as  the  gospel  lawf  has  been  among  the  "image  to  the 
beast;"  and  wherever  the  great  red  or  bloody  dragon  made  its 
appearance,  a  cursed  troop,  having  the  spirit  of  Cain  in  them, 
was  the  head,  with  their  tool,  viz.  the  power  of  the  civil  magi- 
stracy, to  work  their  persecutions  by. 

But  through  his  mysterious  ways,  "  who  worketh  all  things, 
according  to  the  counsel  of  his  own  will,"  the  tool  is  beginning 
to  leave  them,  and  like  Samson,  whose  strength  was  for  a 
scourge  to  the  Philistines,  they  are  becoming  weak  as  other  men; 
and  it  is  well  for  this  writer  and  myself  that  it  is  so:  otherwise, 
"  our  volume,"  and  the  authors,  would  have  been  roasted  in 
the  fire  ere  this,  and  myself  and  this  answer  would  undergo 
the  same  sentence  and  execution;  for  priests  never  did,  when 
it  was  in  their  power,  suffer  any  one  to  dispute  and  expose  their 
villany;  yea,  even  now,  let  the  teachers  of  any  sect  only  have 
the  same  power  in  their  hand.  Dost  thou  say,  "  Am  I  dog  to 
do  this?"  Yea,  thou,  who  disputest  the  point,  art  that  very  dog, 
2  Kings  viii.  13. 

Blessed  God,  who  hath  so  ordered  it,  that  the  dragon,  that 
is  in  the  sea,  by  taking  away  the  power  of  the  image  of  the 
beast,  will  be  slain;  opening  the, way,  that  light  mav  enter,  Isa. 
xxvii.  1;  at  which  time,  there  will  be  a  new  heaven  and  a  new 
earth:  for  the  second  dispensation,  having  been  also  corrupted, 
by  reason  of  necessity,:]:  by  necessity,  also  the  old  heaven  and 
the  old  earth  must  pass  away;§  at  which  time  there  is  no  more 
sea,  Rev.  xxi.  1.  "  The  tabernacle  of  God,"  is  "  the  doctnne  of 
God;"  this  is  "  the  Bride,  the  Lamb's  wife;"  and  he  that  hath 
this  doctrine  in  him,  hath  both  the  Father  and  the  Son;  even 
"  the  man  Christ  Jesus,"  the  Son  of  the  Father,  who  is  one  with 
him,  in  truth  and  love,  1  John  v.  10.  2  John  3,  9. 

*  Deut.  vi.  5.  X.  12.  I  ev.  xix.  18.  f  Luke  ix.  54,  55, 56.  Mat.  v.  44,  45. 

t  To  understand  my  meaning  of  the  word  necessity,  seeExod.  xxxii.34. 

Deut.  xxxii.  5,  42.  Mat.  xxiv.  21.  Rev.  xvii.  17-  David  Levi,  in  his  answer 
to  Dr.  Priestley,  saith,  "  I  do  freely  confess,  that  these  doctrines  do  not  teach 
or  authorize  them  to  shed  the  blood  of  Jews—No,  Sir,  we  carefully  distin- 
guish between  the  doctrine  and  its  professors." 

§  All  these  heavens  will  be  no  more  at  the  "  change"  from  {mortal  to  im- 
mortality, Job  xiv.  12. 


72 

^'  There  was  no  more  sea."  And  by  what  has  passed,  and 
is  passing  before  our  eyes,  the  time  cometh  quicklv,  when 
priestly  authority  will  be  so  divested  of  power,  that  it  will  -^e  as 
impossible  to  select  themselves  into  "  a  holy  convocation,"  &c. 
in  order  to  enforce  the  old,  or  to  make  new  creeds,  &c.  to  gag 
up  the  mouth,  as  it  would  be  to  pull  the  sun  from  his  station. 
Their  day,  as  to  this  part  of  their  power,  is  fast  drawing  to  a 
close;  the  evil  "  spirit  of  jealousy"  is  sown  among  the  craft, 
and  like  Abimelech,  and  the  men  of  Shechem,*  they  are  afraid 
to  trust  each  other. 

Wherever  it  is  written,  "  God  sent  an  evil  spirit,"  they  who 
conclude  from  such  manner  of  speech,  that  it  meaneth  some 
abstract  evil  being,  sent  to  deceive,  are  ignorant  of  the  law  and 
the  prophets;  see  Num.  v.  14.  Jer.  iv.  10.  "  The  deceived 
and  the  deceiver  are  his."f  Isratl,  in  their  wickedness,  were 
always  deceived  by  false  prophets,  speakmg  unto  them  in  the 
name  of  Jehovah,  Jer.  xiv.  14.  And  they  drew  their"  conclu- 
sions from  the  promises  made  unto  the  fathers,  supposing,  that 
notwithstanding  their  deviating  from  the  law  of  righteousness, 
by  the  law  of  righteousness,  consisting  in  promises,  they  could 
not,  as  a  kingdom,  be  overcome,  or  destroyed.:}:  And  there  is 
as  much  proof  from  "the  scriptures  of  the  prophets,"  that "  the 
seven  spirits  of  God"§  are  abstract  beings,  as  there  is,  that 
"an  evil  spirit,"  or  "a  lying  spirit,"  are  abstract  beings.  First, 
"The  spirit  of  grace."  2d,  "The  spirit  of  wisdom."  3d,  "  The 
spirit  of  understanding."  4th,  "  The  spirit  of  counsel."  5th, 
"  The  spirit  of  might."  6th  and  Tth,  "  The  spirit  of  knowledge 
and  fear  of  Jehovah."  Are  these  seven  abstract  beings?  No: 
but  the  fulness  of  the  spirit  of  Jehovah,  which  rested  upon  him, 
making  him  of  quick  understanding  in  the  fear  of  Jehovah,  not 
judging  after  the  sight  of  his  eyes,  but  the  inward  parts,**  nei- 
ther reproving  after  the  hearing  of  his  ears,f  f  but  in  the  silent 
motions  of  the  heart,  Isa.  xi.  Thus  he  magnifieth  the  law,  and 
maketh  honourable  the  commandments  of  his  God,:)^:]:  who,  for 
his  own  righteousness'  sake,  is  well  pleased  in  him,  saying, 
"  This  is  my  Son,  the  beloved,"  (of  whom  my  prophets  have 
testified,)  "  hear  ye  him."§§ 

•  Judg.  ix.  23.     f  Job  xii.  16.     J  Jer.  xviii.  18.    §  Rev.  i.  4.  iii.  1.  iv.  5.  v.  6. 
**  Ps.  li.  6.  Rev  ii.  23.      t}-  isa.  xlii.  19,  20,  2U      n  John  viii.  7,  8.  Jer 
xvii.  13.      §§  Deut.  xviii.  18,  19. 


Zedekiah  was  the  lying  spirit  in  the  mouth  of  all  the  pro= 
phets.  1  Kings  xxii.  11,  12.  And  he  knew  whom  the  other 
meant,  when  he  smote  him;  a  mark  of  authority,  used  by  the 
judge,  (see  Acts  xxiii.  2,)  as  a  token  that  he  was  a  liar;  (Ex. 
xxii.  28.)  for  Zedekiah  was  the  mouth,  or  voice  of  all  the  pro- 
phets, being  the  leader.  They  were  of  "  the  school  of  the  pro- 
phets;" where,  no  doubt,  the  law  was  their  study.  The  throne 
of  Judah  was  there.  (Verse  10.)  This  was  the  throne  of  Jeho- 
vah; as  saith  the  prophet,  "  Do  not  abhor;  for  thy  name's  sake, 
do  not  disgrace  the  throne  of  thy  glory:  remember,  break  not 
thy  covenant  with  us.  Jer.  xiv.  21,  Judah  is  my  law-giver;  and 
this  is  the  throne  of  which  the  prophet  spake,  saying,  "  I  saw 
Jehovah,  sitting  on  his  throne."  What!  some  object  of  sight? 
or  did  he  see  him,  as  he  had  revealed  himself  to  Israel,  by  a 
righteous  law?  See  Deut.  i.  17.  Ps.  Ixxxii.  1.  2  Chron.  xix. 
5  to  11.  "  And  the  scriptures  cannat  be  broken."  John  x.  35. 
The  host  of  heaven,  standing  by  him  on  his  right  hand  and  on 
his  left,  were  the  rulers  and  the  prophets;  and  I  have  no  doubt, 
(outwardly,)  a  very  respectable  looking  company,  grave  and 
solemn. 

This  was  the  prophetic  language  used  in  those  days;  and 
Zedekiah  knew,  that  Micaiah  called  him  a  son  of  Belial,  i.  e, 
a  lying  spirit;  making  all  the  rest  lie,  having  trusted  in  him,  as 
a  prophet.  By  suffering  Jehoshaphat  and  his  army  to  go  with 
Ahab  to  the  battle,  it  deceived  Zedekiah,  who  expected  there 
would  surely  be  victory  by  the  hand  of  Judah.  Thus,  that  pro- 
phet was  deceived,  (Eze.  xiv.  9);  and  no  doubt,  on  the  return 
of  the  vanquished,  he  was  punished  for  deceiving  of  them, 
(Eze.  verse  10,)  who  needed  not  to  have  been  deceived,  if  he 
had  hearkened  to  the  righteous  judgment  which  had  been  pro- 
nounced against  that  wicked  branch  of  a  most  vile  root,  Ahab, 
the  son  of  Omri,  who  appears  to  have  been  a  creed  makeio 
Mic.  vi.  16.  It  was  Jehovah's  voice  that  cried  unto  the  city, 
saying,  "  Who  shall  go  for  us?"  Hear  ye  the  rod,  and  who  hath 
appointed  it;  and  the  man  of  wisdom  saw  his  Name,  it  being 
evidently  proved,  that  he  was  a  true  prophet.  Mic.  vi.  9.  Deut* 
xviii,  21,  22. 

But  according  to  the  blasphemy  of  the  image  of  the  Beasts 
the  prophet  saw  an  object^  located  on  some  kind  of  seat,  with  a 
multitude  of  some  kind  of  phantoms^  which  they  call  spirits,  an-^ 


74 

that  one  of  them  (a  devil  of  course,)  steps  forth  and  offers  his 
services  of  becoming  a  lying  spirit  in  the  mouth  of  all  the  pro- 
phets, &c.  But  God  created  no  such  beings  as  devils,  running 
down  men,  women  and  children's  throats,  deceiving  and  tor- 
menting of  them. — O,  this  most  horrible  blasphemy  have  men 
uttered  against  the  God  of  Truth  and  Love!!  The  doctrine  of 
the  immortality  of  the  soul  of  man,  hath  thus  led  them  to 
"  blaspheme  the  God  of  Heaven,"  and  despise  "  the  man 
Christ  Jesus." 

We  read,  that  the  number  of  the  Beast  is  the  number  of  a 
man:  that  is  to  say,  the  age  of  a  man;  to  wit,  666.  Rev.  xiii.  17", 
18.  This  was  the  age  of  Noah  when  he  cursed  Canaan,  (Gen. 
ix,  25,)  who  was  not  a  little  child.  Noah  was  600  years  old 
when  the  flood  came  upon  the  earth,  (Chap.  xii.  6,)  and  at  his 
age  of  666,  he  cursed  Canaan,  who  was  no  child,  but  at  an  age 
capable  of  laying  the  foundation  of  evil.  At  the  age  that  Noah 
cursed  Canaan,  iniquity  was  working  its  way  fast.  Noah,  fore- 
seeing the  result  of  things  then  taking  place,  pronounced  the 
first  curse  after  the  flood.  Therefore,  the  mark  of  the  beast 
is  a  curse,  and  the  number  of  his  name  is  Canaan;  i.  e.  his 
root  and  his  nativity  is  of  Canaan,  and  the  curse  of  Canaan  is 
upon  him. 

Men  never  set  up  idols,  and  practised  religious  rites  and 
sacrifices,  without  first  having  a  foundation  for  it;  the  object 
was  the  dead;  Ps.  cvi.  28.^  and  the  figure  thereof,  was  the  idol 
worshipped  in  an  image.  Deut.  vii.  25.  xii.  3.  Noah,  at  that 
age,  cursed  the  seven  devoted  nations,  then  in  the  loins  of  their 
father;!  ^^  which  time,  "  the  abomination  that  maketh  deso- 
late," was  building  upon;  and  in  the  days  of  Abraham,  the  ini- 
quity appears  to  have  been  confined  to  Sodom  and  Gomorrah; 
but  afterwards,  when  his  posterity  were  brought  out,  (who,  as 
it  were,  were  hid  in  the  land  of  Egypt  to  be  brought  out  as 
the  instruments  of  judgment  and  vengeance  against  those  seven 
abominable  nations).j:  their  wickednesses,  as  religious  rites  and 
sacrifices,  are  not  to  be  mentioned,§  any  farther  than  the  his- 
tory testifieth,  and  which  testimony  will  lead  "  the  mind  that 
has  wisdom"  to  justify  the  ways  of  God,  when  he  commanded 
them  to  be  utterly  destroyed.  This  could  have  been  done  by 

*  Deut.  xxvl.  12,  13, 14.        f  See  Heb.  vii.  10.        t  Exod.  xxxiv.  10 
§  Eph.  V.  12. 


75 

nre,  as  it  had  been  done  in  the  days  of  Abraham;  or  by  swal° 
lowing  of  them  down  by  an  earthquake.  But  his  way  is  the 
right  way,  (Exo.  xxxiv.  10,)  that  we  might  have  a  sure  history 
of  all  those  things,  and  for  what  they  were  done,  tracing  the 
effect  to  its  proper  cause,  viz.  Idolatry,  and  the  certain  coming 
of  Messiah,  who,  by  the  resurrection  from  the  dead,  has  laid  a 
sure  foundation,  and  proved  to  a  demonstration,  that  the  dead 
know  not  any  thing;  but  that  we  might  seek  for  immortality, 
by  a  belief  in  the  heart,  that  God  hath  raised  him  from  the  dead. 
(Rom.  X.  9.)  This  is  the  glad  tidings.  This  ''  spirit  of  faith^" 
hath  no  concord  with  Belial,  and  in  the  heart,  where  Christ 
thus  reigneih,  there  is  no  more  curse.  Rev.  xxii.  3. 

*'  Ye  shall  leave  your  name  for  a  curse  unto  my  chosen,"  said 
the  prophet,  speaking  of  the  excision.  Isa.  Ixv.  15.  Hence 
Peter,  (who  well  understood  the  prophets,)  in  his  epistle  to  the 
elect,  called  them,  "  cursed  children;"  noting  down  at  the  same 
time,  the  mark  of  the  beast,  viz.  the  ways  of  Balaam.  2  Pet.  ii. 
14,  15. 

I  saw  in  the  night,  visions,  and  behold,  (one)  like  the  son  of 
man,  &c.  Dan.  vii.  13.  i.  e.  the  clouds  of  Heaven  with  which 
he  came,  they  brought  him  near  before  him.  Then,  upon  what 
principle  was  he  thus  brought  near?  By  a  ministry,  preaching 
peace  by  Jesus  Christ,  (Acts  x.)  "  to  the  Jew  first,  and  also  to 
the  Gentile."  Thus,  by  a  figure,  he  is  represented  as  being 
brought  near;  i.  e.  as  a  "  Mediator  between  God  and  men;" 
placing  him  between  that  fiery  stream,  that  issued  and  came 
forth  from  before  him.  (Deut.  xxxiii.  2.  Ps.  1.  21,  22,  23.) 

It  was  a  vision  of  the  reality  of  a  Mediator,  at  the  appointed 
time;  viz.  the  man  Christ  Jesus,  (1  Tim.  ii.  5,)  who  said, 
(speaking  of  the  destruction  then  ready  to  fall  upon  them,*) 
Except  those  days  should  be  shortened,  there  should  no  flesh 
be  saved;  but  for  the  elect's  sake,  those  days  shall  be  shortened. 
And  was  he  not  the  elect  Mediator?  Isa.  xlii.  1.  Behold  my 
servant,  whom  I  uphold;  mine  elect,  in  whom  my  soul  de- 
lighteth;  I  have  put  my  spirit  upon  him;  he  shall  bring  forth 
judgment  to  the  Gentiles:  and  by  him,  an  elect  remnant  was 
saved,  out  of  all  the  tribes  of  Israel,  at  the  head  of  which,  after 

•  Zeph.  ii.  2,  3— This  is  different  doctrine  than  the  blasphemy  contained 
In  Calvin's  decrees. 


Ills  resurrection,  he  went  forth  "  having  their  Father's  name 
written  in  their  foreheads,"  whose  name  is  Love.  He  that 
loveth,  dwelleth  in  God,  and  God  in  him;  and  thus  he  went 
forth,  conquering,  and  to  conquer.  This  was  the  royal  priest- 
hood, after  the  order  of  Melchizedek;  the  ministering  spirits, 
sent  forth  to  minister.  These  were  the  chariots  of  salvation. 
Jehovah  gave  the  word;  great  was  the  company  of  those  that 
published.  Ps,  Ixviii.  11.  lea.  Hi.  7#  Nah.  i.  15.  Mark  xiii. 
10.  This  company  was  the  clouds  of  Heaven,  with  which  he 
came,  and  that  brought  him  near  before  him.  As  saith  one  of 
these  ambassadors  for  Christ,  "  we  pray  you,  in  Christ's  stead, 
be  ye  reconciled  to  God." 

The  apostles  tell  me,  that  "  God  is  one;"  and  that  he  is  *'  the 
God  of  our  Lord  Jesus  Christ."  And  Jesus  saith,  This  is  life 
eternal,  that  they  might  know  thee,  the  only  true  God,  and  Je- 
sus Christ  whom  thou  has  sent. 

But  with  respect  to  this  writer's  doctrine,  to  help  out  with 
which,  he  has  selected  the  following,  to  wit:  I  and  my  Father 
are  one;  John  x.  30;  then,  by  these  men's  rule  in  arithmetic, 
and  their  quibbles  in  logic,  John  xvii.  22,  23,  must  come  up 
to  their  measure,  to  wit,  "  That  they  may  be  one  as  we  are." 

I  would  advise  those  whom  they  are  deceiving,  to  read  with 
attention  the  17th  Chap,  of  John;  and  even  here,  not  to  stop 
and  draw  hasty  conclusions;  as  for  instance,  verse  24,  "  thou 
lovedst  me  before  the  creation  of  the  world."  This  is  explain- 
ed by  Peter,  who  surely  knew  what  his  master  meant,  better 
than  these  men  do;  to  wit:  1  Pet,  i.  20.  who  verily  was  fore- 
ordained before  the  foundation  of  the  world,  but  was  manifest- 
ed in  these  lost  times  for  you,  SiC.  Therefore,  he  meaneth, 
that  the  love  of  his  God  was  set  upon  him,  before  the  creation 
of  the  world.  He  speaketh  of  *'  the  most  high  God,"  and  not  of 
himself;  even  the  God  and  father  of  our  Lord  Jesus  Christ, 
^vho  created  all  things,  by  Jesus  Christ.  The  apostle,  in  his 
epistle  to  the  Galatians,  (chap,  iii.)  saith,  the  promises  were 
made  to  Abraham  and  his  seed;  and  that  this  seed  is  Christ; 
<*  and  this  I  say,  that  the  covenant  that  was  confirmed  before 
of  God,  in  Christ,  the  law,  which  was  four  hundred  and  thirty 
years  after,  cannot  disannul,  that  it  should  make  the  promise 
of  none  effect."  Is  this  man  speaking  of  a  pre-existing  person, 
or  of  a  promise  jnade  to  Abraham,  confirmed  with  an  oath. 


77 

Respecting  his  seed;  which  seed,  saith  he,  is  Christ,  verse  16, 
17*  But  as  to  person,  was  Abraham's  seed,  viz.  the  Christ,  ia 
whom  God  confirmed  the  covenant;  a  pre-existing  person, 
when  Jehovah  swore  unto  Abraham.  Gen.  xxii.  16,  to  19. 
Hcb.  vi,  13.*  thus  all  things  were  created  by  him,  and  for 
him. 

"  Daniel  Waterland,  D.  D.  master  of  Magdalen  College  in 
Cambridge,  and  chaplain  in  ordinary  to  his  majesty,"  who 
wrote  against  the  other  side  of  "  the  street,"  in  the  year 
1720,  in  one  of  his  "  sermons,"  entitled,  "Christ's  Divinity 
proved  from  Creation,"  has  made  the  following  observation, 
to  wit:  "  the  next  passage  in  order  is  Ephe.  iii.  9.  God,  who 
created  all  things  by  Jesus  Christ,  The  sense  of  this  must  be 
the  same  with  the  former,  and  needs  not  any  comment.  The 
last  words,  by  Jesus  Christ,  are  observed  to  have  been  wanting- 
in  the  most  ancient  copies;  and  are  therefore  probably  pre- 
sumed to  be  an  addition  to  the  text.  If  so,  then  this  text  is 
nothing  to  our  present  purpose.  I  shall  only  remark,  that  when 
this  text  is  away,  there  will  be  but  one  left  in  the  whole  scrip- 
tures, where  that  particular  form  of  expression  is  used  of  God's 
making  the  v/orlds  by  the  son,  and  that  is  Heb.  i.  2.  By 
whom  also  he  made  the  worlds."  Thus,  one  after  another, 
these  mutilaters  would  have  the  different  places  expunged 
from  the  book,  because  they  cannot  stretch  them  to  suit  their 
jarring  creeds,  and  abominable  confessions  of  faith — Hebrews 
i.  2,  has  no  allusion  to  the  sense  put  upon  it;  as  for  instance,  1 
Cor.  X.  11.  "  now  all  these  things  happened  unto  them  for  our 
ensamples,  and  they  are  written  for  our  admonition,  upon 
whom  the  ends  of  the  world  are  come."  This  is  the  two  co- 
venants; the  ends  of  which  met  upon  that  generation.  The  old, 
had  come  to  the  last  end;t  and  the  first  end,  or  beginning  of 
the  new  covenant  met  it;  for  the  one  could  not  pass  away,  un- 
til the  other  came,  and  forced  it  off;  "  he  taketh  away  the  first, 
that  he  may  establish  the  second,:[:  Heb.  x.  9.  But  admit  the 

*  Acts  vii.  17.  It  was  the  certainty  of  a  reserved  people,  who  were  won- 
derfully kept,  until  the  seed  should  comej  and  the  excision  is  as  full  a  proof 
that  he  is  come,  as  that  he  was  to  come:  was  a  proof,  by  their  being-  preserv- 
ed in  one  place,  and  known  as  a  distinct  people,  at  the  very  time,  when  their 
old  enemies,  as  to  name  and  genealogy,  (Ezra  iv.  15.  Est.  vi.  1.)  were  swal- 
lowed up  in  the  Roman  vortex. 

t  Isa.  li.  6,  Heb.  viii.  13.  X  Isa.  li.  16.  Dan.  ix.  27. 


78 

testimony  of  this  writer;  viz,  Emanuel  Swedenborg  is  a 
messenger  sent  to  supersede  the  apostles  by  a  new  message, 
&c.  There  would  be  two  ends  and  a  middle,  that  is  to  say, 
three  covenants.  But  they  must  first  root  out  the  foundation 
from  "  the  book  of  Jehovah,"  and  prove,  that  "  the  man 
Christ  Jesus"  is  a  non-entity;  a  task,  which  this  writer  has,  in 
a  very  aukward  manner,  undertaken  to  do,  see  pages  4,  8,  &c. 
Why  do  these  deceivers  act  in  this  hypocritical  way?  Why  do 
they  cant  in  this  Babylonian  jargon?  Why  not  boldly  speak  the 
language  of  their  heart?  to  wit:  "  we  despise  the  man,  and  We 
deny  that  he  raised  him  from  the  dead,  and  gave  him 
power,"  &c. 

There  is  as  much  proof  from  Eph.  i.  4.  for  the  personal 
pre-existence  of  the  saints  and  faithful  at  Ephesus,  as  there  is 
for  the  personal  pre-existence  of  Jesus,  John  xvii.  24.  also  2 
Tim.  i.  9.  This  is  the  election,  both  head  and  members,  unto 
whom  the  mystery  of  his  will  was  made  known,  according  to 
the  good  pleasure  of  his  will  which  he  had  purposed  in  himself; 
&c.  Eph.  i.  9:  the  whole  of  which  has  no  more  to  do  with  John 
Calvin's  election,  than  it  has  to. do  with  his  Christ,  or  Ema- 
nuel Swedenborg's  Jesus; — but  an  appointment  to  the  office  of 
messengers,  to  make  known  his  will,  in  and  by  the  Christ,  and 
thereby  establishing  the  covenant  made  with  Abraham,  in  his 
seed,  and  that  by  an  oath.  And  although  there  has  been  a 
vast  company  of  the  workers  of  iniquity  of  all  sorts  and  sizes, 
trying  their  hand  at  it  for  many  ages  past,  yet  is  it  the  same  as 
when  he  established  it  by  them;  (Eccle.  iii.  14.)  the  gates  of 
darkness  never  did  prevail,  and  the  time  cometh,  when  it  shall 
prevail  against  them. 

The  glory  which  thou  gavest  me,  I  have  given  them,  that 
they  may  be  one,  even  as  we  are  one.  John  xvii.  22.  Do  such 
writers  as  this  man,  know  what  this  "  glory"  meaneth?  Truly, 
if  we  may  judge  by  their  doctrines,  they  know  as  much  about 
it,  as  "  the  wild  ass  of  the  wilderness"  knoweth  of  the  nature 
and  properties  of  the  loadstone,  or  how  to  appreciate  its 
worth. 

Do  you  suppose,  there  was  no  glory  in  throwing  down  and 
and  rooting  up  the  ancient  heathen  superstition  that  had  been 
making  inroads  for  many  ages  in  different  shapes,  and  by  the 
priests  thereof  (at  the  head  of  which,  Caesar  was  the  high 


79 

priest,)  looked  upon  as  "  the  everlasting  hills?"^  And  will  there 
be  no  glory  in  destroying  the  present  abominations,  which  are 
the  image  of  the  other,  only  finer  drawn  and  painted,  the  bet- 
ter to  deceive?  And  this  will  be  done  by  the  same  "doctrine" 
that  overthrew  the  other. 

It  is  the  curse  of  man,  that  proneness  to  suppose  that  he  is, 
what  he  is  not;  and  from  the  resurrection  of  Jesus  Christ,  to 
this  day,  what  is  it  that  first  set  up,  and  keeps  up  the  hireling, 
but  ignorant  men  paying  of  them  to  pray  for  their  immortal 
souls?  Is  not  this  the  very  root  of  that  accursed  superstition 
(called  by  those  who  suppose  themselves  c\t2LU^ popery  f  And 
what  are  you  better  than  these  people?  Are  not  your  doctrines 
the  very  same?  Poor  ignorant  people,  *'  you  worship  you 
know  not  what;"  and  your  hirelings  know  well  how  to  make 
merchandize  of  you  (2  Pet.  ii.  3.)  Rev.  xviii.  Hence  the 
name  of  the  beast,  in  which  Noah  pronounced  the  curse;  to 
wit,  Canaan;  which  being  interpreted,  is,  "  a  merchant:"  (see 
Acts  xix.  24.  25.)  and  as  Mystery  Babylon  rose,  her  mer- 
chandize  increased;  but  she  will  fall  at  the  appointed  time, 
for  strong  is  the  Lord  God  who  judgeth  her.  Rev.  xviii.  8. 

When  Jehovah  is  said  to  "  go  down  and  see,"  &c.  let  the 
eyes  of  the  understanding  be  fixed  upon  a  prophet,  (see  Jer* 
vi.  27,)  by  whom  he  thus  acted;  yea,  and  searched  Jerusalem 
with  candles,  Zeph.  i.  12.  Jesus  Christ  and  his  twelve  apostles, 
were,  and  are  these  candles.  Their  doctrine^  is  one;  and  it  is 
"  the  doctrine  of  God."  Jesus  the  Christ  is  judge;  the  apostles 
are  judges;  and  "  the  Most  High  God"  is  judge  himself. 
Selah. 

It  is  "  the  doctrine  of  God;"  which  is  "  the  doctrine  of 
Christ;"  which  is  "  the  doctrine"  of  the  ambassadors  for  Christ. 
Thei-e  is  no  plurality  in  it.  It  is  one; — no  jar,  no  break,  but 
one  joint  v/ord.  For  this  he  prayed  to  his  God,  saying.  That 
they  may  be  one,  as  we  are,  that  the  world  (through  their  tes- 
timony,) may  believe  that  thou  has  sent  me. 

And  would  you  foist  your  abominations  upon  Christ;  sup» 
plant  the  ambassadors  for  him,  and  make  God  a  liar?  Out 
with  your  filthy  inventions.  This  is  the  charge  which  the 
apostle  giveth  against  the  whole  Gnostic  crew;  to  wit,  Who- 
soever transgresseth  and  abideth  not  in  the  doctrine  of  Christ, 

•  Isa.  xlu.  t3, 14;  15.  Nah.  i.  5.  Hab.  iii  6.  Zeph.  i.  10.  11.  Acts  xis.  y. 


80 

hath  not  God.  He  that  abideth  in  the  doctrine  of  Christ, 
he  hath  both  the  Father  and  the  Son.  If  there  come  any 
unto  you,  and  bring  not  this  doctrine,  receive  him  not  into 
your  house,  neither  bid  him  God's  speed;  for  he  that  bid- 
deth  him  God's  speed,  is  partaker  of  his  evil  deed.  2  John 
9,  10,  11. 

Whenever  the  scriptures  speak  of  "  the  Most  High  God," 
as  going  down,  seeing,  wondering,  &c.  any  absurdity  that 
may  appear,  is  to  be  done  away  from  the  mind,  by  remem- 
bering the  Elohim,  at  that  time;  see  Exo.  xxii.  28.  Deut. 
X.  17.  Jos.  xxii.  22.  Ps.  Ixxxii.  1-^6.  (Johnx.  35,)  Ps.cxxxvi. 
2.  cxxxviii.  1.  For  being  vested  by  the  authority  of  God,  to 
act  according  to  justice  and  judgment,  mercy  and  truth,  (which 
four  make  a  plurality,)  contained  in  a  righteous  law,  (the 
glorious  high  throne  from  the  beginning,  Jer.  xvii.  12,)  hence 
he  called  them  Gods.  This  plurality  was  contained  in  onej 
viz.  Moses;  Exod.  iv.  16.  "  I  have  made  thee  a  God  to  Pha- 
raoh:" i.  e.  a  head  over  him;  justice  and  judgment  were  the 
habitation  of  his  throne  in  Moses.  In  justice,  judging  that 
nation;  and  by  the  right  hand  of  the  same  Moses,  in  the  sight 
of  Pharaoh  and  all  his  host,  mercy  and  truth  went  before 
his  face,  in  the  deliverance  of  his  people,  (Ps.  Ixxxix.  14. 
Acts  vii.  7.)  Justice  and  judgment,  mercy  and  truth,  these 
are  the  cherubim  recorded  in  the  Book;  and  "  blessed  the 
people,  that  know  the  joyful  sound;  they  shall  walk,  O,  Je- 
hovah, in  the  light  of  thy  countenance."  Thus,  notwithstand- 
ing the  fables  of  Jews  and  Gentiles,  the  scriptures  speak 
of  only  four;  and  if  those  cherubim  are  some  kind  of  cre- 
ated animals,  Moses,  who  had  "  the  pattern"  of  all  that 
he  made  shewed  unto  him  in  the  mount,  must  have  brought 
down  the  commandment  in  one  hand,  and  a  pattern  to  make 
an  idol  in  the  other!  Exod.  xx.  4. 

Job  saith,  "  He  holdeth  back  the  face  of  his  throne:"  by 
which  is  meant,  he  keepeth  back  justice  and  judgment,  that 
wrath  should  not  flow  down  as  in  a  moment  upon  the  trans- 
gressors, (Ps.  cxxx.  3);  and  also,  "  he  spreadeth  his  cloud 
upon  it."  Job  XXV i.  9.  Lev.  xvi.  2.  All  those  things  that 
were  made  in  the  wilderness;  Messiah,  when  he  came,  as 
the  ministering  word  of  God,  he  shewed  them  unto  him^ 
the  meaning  thereof,  by  the  out-pouring  of  his  spirit  with- 


81 

out  measure,  ^'^ic,  vii.  15.  As  to  your  "  hard  speeches  against 
God,"  to  wit,  when  you  speak  of  the  temptation  of  Jesus 
in  the  wilderness,  they  are  most  blasphemous!  Do  you  not 
say,  that  the  spirit  of  God  drove  God  into  some  wilderness, 
among  wild  beasts,  to  be  tempted  by  a  devil,  such  as  vou 
teach?  This  is  one  of  this  writer's  '*  hundred  and  f  rtv-four 
passages,  in  proof  that  Jesus  Christ  is  the  supreme  and  only 
God  of  heaven  and  earth;"  Page  18  on  Mat.  iv.  7. 

Let  us  see  what  Mark  saith;  though  his  words  appear  diffe- 
rent, vet  the  sense  is  the  same.  Mark  i.  9,  Jesus  was  baptised 
of  John  in  Jordan,  &c.  And  there  came  a  voice  from  heaven, 
Thou  art  my  beloved  son,  in  whom  I  am  well  pleased.  And 
immediately  the  spirit  driveth  him  into  the  wilderness,  and  he 
was  there  in  the  wilderness  (see  Mic.  vii,  15.)  forty  Hays, 
tempted  of  Satan,*  and  was  with  the  wild  beasts;  and  the  mes- 
sengers ministered  unto  him. 

The  history  of  the  temptation  of  the  first  Adam,  is  an  allego- 
ry: so  likewise,  that  of  the  second. 

As  to  your  incarnated  ''  devil  in  a  snake,"  it  is  of  apiece  with 
your  incarcerated,  otherwise,  incarnated  god  in  a  lump  of  flesh, 
and  the  like  history  of  all  the  rest  of  your  "  dungy  gods." 

The  general  doctrine,  educed  from  the  temptation  of  Jesus 
is,  that  the  devil  [viz.  the  devil  of  their  own  invention]  literal- 
ly took  him  hither  and  thither,  &c.  A  very  curious  kind  of  a 
journey,  when  it  is  considered  who  they  say  he  is;  viz.  one  par- 
ty saith,  that  he  is  "  the  second  person  in  the  trinity,"  &c.;  but 
this  writer  saith,  Nay,  he  is  not  '^  a  co-partner,"  but  "  the  sole 
supreme,  and  exclusive  divinity,"  &c., ''  the  supreme  and  only- 
God  of  heaven  and  earth." 

Some  might  answer  by  a  question;  to  wit,  "  Why  were  not 
these  things  wrote  plainer,  so  that  we  might  as  easily  under- 
stand them  as  any  other  book?"  To  this  I  also  answer  by  a  ques- 
tion. Why  do  you  let  men  as  ignorant  of  these  things  as  your- 
selves deceive  you?  Are  you  not  like  the  Israelites  of  old?  Jer. 
v.  31.  Do  you  not  also  love  to  have  it  so?  Why  do  you  submit 
to  their  teachings,  in  the  which  they  deny  "  the  man  Christ 
Jesus,"  by  whom  alone  these  things  can  be  understood,  ac- 
cording to  the  nature  and  fitness  of  things,  and  support  thenx 

*  Ps.  Ixxiv.  14.  Is  a.  xxvii.  1.  See  Mat.  iv.  8.  with  Job  sli.  34 

L 


82 

in  uttering  their  jargon,  and  dreadful  blasphemy  respecting 
the  temptation  of  Jesus?  Are  you  not  partakers  in  their  sins? 
You  have  hitherto  done  it  in  ignorance.  But  now  "  come  out  of 
her,"  and  ihen  you  will  see  the  nest  of  abominations  you  are 
now  in!  It  is  ''  the  haughtiness  of  man,"  that  arrogant,  domi- 
neering, superstitious,  consequential,  vile,  covetous  spirit  of 
priestcraft,  that  has  sealed  "the  Book;"  for  in  itself,  it  is  as 
plain  as  any  other  book,  according  to  the  nature  of  things  there- 
in treated  of. 

To  be  tempted,  is  no  sin;  and  he  was  in  all  points  tempted, 
like  as  Adam,  without  sin;  Heb.  iv.  15.  For  how  could  Adanv 
be  the  figure  of  him  that  was  to  come,  except  he  was  tempt- 
ed as  Adam  vvas?  Rom.  v.  14. 

Let  no  man  say,  when  he  is  tempted,  "  I  am  tempted  of 
God;"  for  God  cannot  be  tempted  with  evil,  neither  tempteth 
he  any  man.  But  every  man  is  tempted,  when  he, is  drawn 
away  of  his  own  lust,  and  enticed.  Then,  when  lust  hath  con- 
ceived, it  bringeth  forth  sin;  and  sin,  when  it  is  finished,  bring- 
eth  forth  death.  James  i.  13,  14,  15. 

This  writer,  in  order  to  fix  his  idol  "  divine  humanity," 
alias  "  human  divinity,*'  firm,  has  attempted  to  degrade  the 
Son  of  God,  by  a  quotation  from  Mark,  ch.  vii.  ver.  37,  "  the 
people  were  beyond  measure  astonished,  saying,  He  hath  done 
all  things  well."  This  is  another  of  his  "  hundred  and  forty- 
four  passages;"  and  upon  it  he  observes,  "  of  no  mere  man 
can  such  testimony  be  given,  for  in  many  things  we  offend 
^11."  James  iii.  2.  He  then,  beside  James,  also  cites  Jeremiah, 
ch.  xvii.  9;  David,  Ps.  xiv.  2,  3;  and  Paul,  Rom.  iii.  10;  to 
bear  witness  with  him;  closing  the  harangue 'with  the  f:lir)w- 
ing  observation,  to  wit:  "  of  Jesus,  however,  it  is  written,  that 
no  unrighteousness  is  in  him.  John  vii.  18.  And  in  another 
place  he  further  says,  which  of  you  coRvioceth  (or  rather 
convicteth)  me  of  sin?  John  viii.  46.:*  evidently  claiming  to 

*  Me  has  made  it  appear,  that  Jesus  challeng'ed  those  bardentd  men, 
merel}'  upon  his  own  account,  But  the  chalUngc-  is  the  same  as  t!)at  of  P /uL 
Comp.^re  John  viii.  46  with  Rom  iii  7,  8  The  gain-saying  Jews  had  r  h.vsg- 
ed  him  with  being  a  liar  and  deceiver;  and,  as  his  Master  had  done,  he  chil- 
lenges  them  to  prove  it,  by  convincliisr  the  people,  that  any  man,  who  was 
contraiy  to  the  mind  and  will  of  God,  c<»uld  possibly  do  what  he  had  done,  to 
the  glory  of  God,  among  the  heathen.  See  John  ix.;^l6--31.  ch.  iii.  2.;  see  ch. 
jiv.  84.  with  ch.  ix.  32,  .3.j 


83 

be  exempt  from  the  guilt  of  evil;  and,  consequently,  as  there 
is  none  good  but  one-,  which  is  God,  to  be  himself  that  one 
God."  Page  161.  Here  he  has  drawn  the  charge  of  the  most 
vile  sinners  (against  whom  the  prophets,  whose  words  he  has 
quoted,  were  testifying,)  and  as  ther;;  are  none  good,  but  all 
are  of  this  class,  Jesus  is  either  this  vile  sinner,  or  God  him- 
self! But  what  saith  Jesus  Christ?  "  A  good  man,  out  of  the 
good  treasure  of  the  heart,  bringeth  forth  good  things."  Mat. 
xii.  35,  And  again  "  httle  children,  (said  John  in  his  epistle 
to  them,)  let  no  man  deceive  you;  he  that  doeth  righteousness, 
is  righteous,  even  as  he  is  righteous."  1  John  iii.  7.  And  Je- 
remiah, David,  and  Paul,  refuse  to  become  witnesses  against 
*'  the  Christ  of  Jehovah,"  in  favour  of  his  enemies. 

Every  prophet  has  been  ransacked  by  them;  and  thtiy  have 
stolen  his  words,  like  their  brother  thieves  of  old,  to  work  out 
their  villany  by.  Jer.  xxiii.  30.  Zach.  v.  1 — 4.  John  x.  1,  10. 
Rev.  xxii.  15 — 19. 

The  prophet,  it  is  evident,  drew  the  portrait  of  **  a  good 
man,"  Jer.  xvii.  7,  8.  Afterward  he  delineated  the  evil  man. 
He  saith,  "  the  sin  of  Judah,  written  with  a  pen  of  iron,  with 
the  point  of  a  diamond,  graven  upon  the  table  of  their  heart, 
and  upon  the  horns  of  your  altars,"  &c.  This  first  verse  ap- 
pears to  have  been  similar  to  what  is  called  a  preface;  and  he 
draws  the  two  characters,  viz.  the  righteous  and  the  unrighte- 
ous. Which  of  the  twain  is  verse  9  for?  "  Why  halt  ye  be- 
tween two  opinions?"  Compare  verses  5,  6,  with  7,  8:  verse  5, 
he  is  delivering  a  message  unto  those  who  would  persevere  in 
the  deceit  of  their  own  heart,  notwithstanding  they  would  en- 
quire of  Jehovah,  by  him;  for  he  knew  their  heart  well.  See 
ch.  xviii.  12 — 20;  likewise  read,  with  attention,  ch.  xlii.  xliii. 
and  xliv. 

Alas!  what  "  villany"  (Isa.  xxxii.  5 — 7.  Mat.  xv.  1 — 14. 
Ps.  cxix.  126.)  has  not  been  uttered  by  an  abominable  priest- 
craft, taking  the  9th  verse  of  the  17th  chapter  of  Jeremiah  for 
what  is  called  "  a  text."  Yea,  and  they  will  bring  their  "  text" 
(as  they  call  those  mutilated  Scriptures,)  to  contradict  God 
himself!  (Rom.  iii.  4.)  to  wit:  Ezek.  xi.  16 — 20.  And  they 
shall  come  thither,  and  they  shall  take  away  all  the  detectable 
things  thereof,  and  all  the  abominations  thereof,  from  thcncej 
(Mat.  xiii.  36—43.  see  John  viii.  44.)  and  I  will  give  them 


84 

one  hearty  and  I  will  put  a  new  spirit  within  you,  Xuke  ix.  55^) 
and  1  will  take  the  siony  heart  out  of  ih;ir  flesh,  and  will  give 
them  an  heart  of  flesh,  that  they  may  walk  in  my  statutes,  and 
keep  mine  ordinances  and  do  them;  and  thev  shall  be  my  peo- 
ple, and  I  will  be  their  God.  "  Nay,"  saith  "  the  spirit  of  An* 
ti-christ,"  ^'this  is  not  true:  I  am  clean  by  an  imputed  righte- 
ousness, and  mv  heart  is  deceitful  above  all  things  and  despe- 
rately wicked."  (Mat.  xii.  S3 — 37.)  That  is  to  say,  another 
man's  heart.  For  their  own  *' deceitful  and  desperately  wick- 
ed heart,"  would  get  outrageously  mad,  if  "  an  honest  and 
good  heart,"  from  the  Word  of  God,  should  point  out  their 
villany  to  them,  and  show  unto  them  the  deceit  of  their  heart 
according  to  *'  the  doctrine  of  Christ." 

They  likewise  take  the  words  of  this  prophet,  verse  5,  to 
curse  all  those  who  believe  and  trust  in  "  the  Lord's  Christ," 
to  wit:  Cursed*  the  man  that  trusteth  in  man,  and  maketh 
flesh  his  arm,  and  whose  heart  (viz.  a  deceitful  heart,  like  a 
deceitful  how,  Ps.  Ixxviii.  57.)  departeth  from  Jehovah,  i.  e. 
departing  from  his  counsel,  after  they  had  sent  the  prophet  to 
enquire  for  them,  who  well  knew  their  deceitful  and  despe- 
rately wicked  heart,  that  they  would  trust  in  the  strength  of 
Egypt,  to  protect  them  against  their  enemy,  the  king  of  Baby- 
lon. As  also  saith  the  prophet  Isaiah,  xxxi.  1 — 3,  the  Egyp- 
tians {are)  men,  and  not  God;  and  their  horses  flesh,  and  not 
spirit. 

The  filthy  descriptions  which  this  writer  has  pointed  out, 
and  applied  to  Jesus,  as  a  man,  though  they  are  a  description 
of  his  own  heart,  and  that  of  his  master  E.  S.,  are  in  no  way 
applicable  to  my  Lord  and  Master,  who,  in  following  of  him, 
hath  led  me  out  of  all  idolatry,  and  brought  me  near  to  God, 
'^through  the  blood  of  the  everlasting  covenant."  Not  the  blo'^d 
of  *^  a  divine  humanity,"  &c.  for  the  Scriptures  testify  of  no 
such  blood.  Nor  yet  after  the  following  fable,  to  wit: 

*'  Rich  were  the  drops  of  Jesus'  blood 

That  calm'd  his  frowning  face. 

That  sprinkled  o'er  the  burning  throne. 


*  The  verb  "be,"  is  not  in  the  original;  it  was  then  in  the  present  tense, 
to  wit:  "cursed  tiie  man,"  8tc. 


85 

Thus,  one  part  of  their  God  is  sprinkled  upon  some  throne 
set  up  in  their  imagination;  and  a  Being,  according  t/  their 
description,  more  like  one  of  the  heathen  furies,  than  the  God 
of  love,  hath  his  frowning  face  made  to  smile  at  this  bio  )d! 
And  they  have  cursed  and  sent  all  the  Jews  to  hell,  generation 
after  generation,  for  spilling  of  this  blood,  which  hath  made 
*'  the  first  person  of  the  Trinity"  smile,  and  caused  him  to 
change  his  tnind!  Mai.  iii.  6.  The  next  witness  that  this 
writer  has  cited  against  the  purity  of  *'  the  man  Christ  Jesus," 
is,  as  usual,  a  detached  part  of  a  Scripture,  to  wit:  Ps.  xiv. 
2,  3!!  But  unto  all  whom  it  may  concern  in  this  evil  day, 
when  men  bring  such  witnesses  as  this  to  further  blind  the 
ignorant,  I  say,  be  it  known,  that  the  man  whom  his  God  de- 
lighteth  to  honour,  (Ps.  Ixxxix.  19—38.  xci.  14,  15,  16.)  in- 
stead of  being  of  those  "  who  had  all  gone  aside,"  &c.  "  the 
law  of  his  God  was  in  his  heart,  and  none  of  his  steps  did 
slide,"  and  he  was  the  head  of  the  messengers,  and  Jehovah 
was  seen  over  them.*  It  was  through  them,  and  by  them,  that 
he  looked  down  from  Heaven,  at  that  awful  period,  when  he 
*'  searched  Jerusalem  with  candles,"  and  found  the  rulers, 
priests,  scribes,  and  lawyers,  the  very  character  there  deli- 
neated, to  wit:  "  they  had  all  gone  aside,  they  were  altogether 
stinking^  (Mat.  xxiii.)  none  that  did  good,  (Mat.  xxiii.  13.) 
no,  not  one."  They  were  found  more  vile  than  ever  they 
had  been;  even  like  the  basket  of  figs,  that  could  not  be  eaten, 
they  were  so  bad.  Jer.  xxiv.  "  Have  all  the  workers  of  iniqui- 
ty no  knowledge,  who  eat  up  my  people?"  Micah  iii.  1 — r, 
9 — 12.  "  They  eat  bread,  and  call  not  upon  Jehovah."  Mai.  ii. 
Can  it  be  possible,  that  this  writer  is  so  blind,  as  not  to  see 
here  are  evidently  three  parties?  viz.  the  workers  of  iniquity, 
to  wit,  the  priests,  and  their  tool,  "  the  secular  power,"  (as 
priestcraft  calleth  it,)  who  had  departed  from  the  law  of  God; 
secondly,  "my  people,"  whom  they  were  devouring;  (Mai.  iii. 
16 — 18.)  and  thirdly,  "the  congregation  of  the  righteous," 
by  which  he  was  judging  the  wicked,  and  delivering  the  rem- 
nant, who  had  ears  to  hear,  from  the  dreadful  calamity  that 
was  coming  upon  them,  according  to  all  that  was  written  in 

*  Zac.  ix.  13 — 17.  Rev.  xiv.  1 — 5.  "Their  Father's  name  was  written  in 
their  forehead  "  The  Pharisees  used  to  write  sentences  out  of  the  law,  and 
bind  them  on  the  outside  of  their  forehead,  to  be  seen  of  men. 


Moses  and  the  prophets.  Deut.  xxxii.  Ps.  xxi.  9.  Mai.  iv,  1. 
Mat.  xxiv.  14,21,22. 1  Thes.  ii.  16.  When  men  are  **mad  upon 
their  idols,"  they  break  off  bits  to  answer  their  purposes;  and 
without  popping  to  read  and  consider  the  connection,  off  they 
run  with  the  plunder.  Ha!  ha!  they  say,  we  have  g  ttten  some- 
thing to  strengthen  "  our  confession  of  faith."  Hence  the  com- 
mon proverb  of  the  Jew*  and  of  the  Gentile,  to  wit:  "  He 
that  runs    may  read.*'    Such  is  "  the  ignorance  of   foolish 


men: 


i»» 


At  that  time  they  had  totally  made  void  the  law,  as  saith  the 
prophet,  "  It  is  time  for  Jehovah  to  work,  for  they  have  made 
void  thy  law."  It  was  all  turned  into  merchandize,  and  the 
temple  itself  was  made  a  den  of  thieves!  They  never 
were  in  such  a  horrible  state,  since,  as  a  people,  they  were 
brought  up  out  of  the  land  of  Egypt,  to  maintain  the  know- 
ledge and  character  of  Jehovah  among  men.  The  wicked 
walked  on  every  side  of  the  throne  of  judgment,  for  the  vilest 
of  the  sons  of  men  was  exalted,  in  the  person  of  Herod  the 
Idumean;f  at  which  time  his  sword  was  bathed  in  heaven, 
and  came  down  upon  Idumea,  and  upon  the  people  of  his 
curse  to  judgment.  Mala.  ii.  2.  iii.  9.  Isa.  Ixv.  15. 

Let  any  one  but  a  fool,  examine  Ps.  xi.  and  xii.  and  see  if  the 
3d  verse  of  Psalm  xiv.  is  applicable  to  the  purpose  for  which 
this  writer  and  his  brother  Calvin  have  selected  it.  Is  this 
character  and  that  character  the  same?  What  do  such  writers 
as  this  man  write  for?  is  it  for  the  love  of  God?  the  benefit  and 
happiness  of  men?  or  for  what? — ^But  to  return  to  the  psalm, 
whence  he  has  stolen  a  part.  Psalm  xiv.  5.  There  were  they 
in  great  fear;  for  God  [is  seen]  in  the  congregation  of  the 
righteous. 

The  priests  were  aTraid  of  losing  their  merchandize,  John 
xi.  48.  Acts  iv.  1,  to  22;  and  the  people  were  in  great  fear  for 
what  they  had  ''  ignorantly"  done.  Chap.  ii.  37,  43. 

This  was  in  the  day  of  judgtnent,as  it  is  writen,  (Eze.  xxiii. 
45.)  *' The  righteous  men,  they  shall  judge  them,  after  the 

*  David  Levi  uses  this  proverb  in  his  answer  to  Dr.  Priestley  It  is  a  cor. 
niption  of  Hab.  ii.  2.  He  saith,  that  he  will  turn  to  the  people  a  pure  Ian- 
g-uage.  Zeph.  iii.  9.  Men  do  "  corrupt  the  word,"  by  this  means  it  is  im- 
pure. 

t  Ps.  xii.  1.  to  the  end.  Isa,  xxxiv.  5.  Oba.  21.  1  Tim.  iv.  16. 


87 

manner  of  adulteresses,  and  after  the  manner  of  women  thac 
shed  blood;  because  they  (are)  adulteresses,  and  blood  is  in 
their  hands." 

Hence  Jesus  prefaces  his  prophetic  parable,  Luke  xvi.  16  to 
30,  by  the  figure  of  a  man,  putting  his  wife  away.  That  he  who 
did  this,  save  for  the  cause  of  adultery,  sinned;  for  in  the  be- 
ginning, God  created  them  male  and  female;  signifying,  that 
the)  were  about  to  be  put  away  for  the  abominable  crime  of  a 
most  vile  and  filthy  adulteress.  This  took  place,  at  the  time 
that  the  decree  spoken  of  by  the  prophet,  went  forth,  Zeph. 
ii.  2;  which  when  it  brought  forth,  became  the  great  fixed  gulf 
in  the  prophecy.  See  JLuke  xvi.  26.  But  the  day  that  Zion^s 
walls  are  to  be  built  up  in  their  understanding,*  that  day  shall 
the  decree  be  far  removed.  Mic.  vii.  11. 

Peter's  words  are  the  same;  viz.  judgment  and  condemna- 
tion: to  wit,  2  Pet.  ii.  14,  15.'  "  Having  eyes  full  of  an  adul- 
teress,! beguiling  unstable  souls;  an  heart  they  have  exercised 
with  covetous  practices;  ciirsd  children^  which  have  forsaken 
the  right  way^  and  are  gone  astray,  following  the  way  of  Ba- 
laam of  Basor,  who  loved  the  wages  of  unrighteousness."  This 
cursed  "  doctryie  of  Balaam,"  had  caused  them  to  forsake  the 
right  way. 

It  is  horrible  to  read  the  account  given  by  Josephus,  (who 
of  God  was  most  surely  appointed  to  be  an  eye  witness,  and 
writer  of  the  history  thereof,)  the  dreadful  satisfaction  they 
took  in  that  horrible  butchery  in  the  castle  of  Massada,  when 
all  hope  was  gone,  instigated  by  the  speech  of  Eleazer,who,  to 
stir  them  up  with  zeal,  quotes  his  authority  for  the  "  virtuous 
deed,"  from  the  doctrine  of  the  Brachmans  of  India,  and  other 
heathens,  holding  "  the  doctrine  of  Balaam;"  and  by  the  power 
of  this  harangue  of  Eleazer,  to  wit,  "  immortal  soul"  deli- 
verance, they  wept  over  each  other,  then  joyfully  set  to  work, 
and  murdered  wives,  children,  and  one  another,  to  the  last 
man,  who  then  destroyed  himself.  What  a  libation  of  blood  to 
"the  immortal  soul"  God,  viz.  Moloch. 

Why  do  the  women  in  India  burn  themselves,  as  a  religious 
sacrifice?  It  is  evident,  it  had  its  rise  in  *'  the  doctrine  of  Ba- 
laam." All  heathen  nations  have  followed  it:  all  heathen  gods 
came  from  it;  it  is  the  foundation  of  priestcraft,  and  the  staple 

A  *  Rev.  xxi.  14.  t  So  it  is  in  the  original 


88 

commodTty  of  the  church  of  Rome:  all  the  accursed  villany  of 
her  priests,  had  its  root  in  this  doctrine;  and  nothing  but  a 
plain  demonstration  from  the  holy  scriptures,  proving  it  is 
a  palpable  lie,  will  overthrow  that  vile  priesthood,  and  reclaim 
the  heathen. 

It  shuts  out  the  beauties  of  Messiah,  and  has  taught  men  to 
deny  "  the  man  Christ  Jesus."  It  has  fattened  the  priest,  and 
empoverished  the  people.  It  has  brought  the  scriptures  into 
contempt;  and  by  it,  the  beast  has  opened  his  mouth  in  blas- 
phemy. 

I  have  shewed  who  the  "  saviours"  were  that  "  came  upon 
Mount  Zion,  and  judged  the  mount  of  Esau,"  viz.  Herod  the 
Idumean,  his  vile  counsellors,  satellites,  and  parasites;  and 
from  that  day  to  this  day,  the  kingdom  is  in  its  first  place,  as 
in  the  days  of  David. 

Jehovah  sat  David  upon  his  throne,  who  always  acknow- 
ledged that  his  throne  and  kingdom  were  Jehovah's;  see  1 
Chro.  xxix.  10,  11,  12,  16,  18.  O,  ye  blind  guides,  who  are 
teaching  the  blind,  that  when  he  said,  "  blessed,  (be)  thou, 
Jehovah,  God  of  Israel,  our  father  for  ever  and  ever,"  he  was 
addressing  this  thanksgiving  to  *••  the  son  of  David,  to  wit: 
Have  mercy  on  us,  O  Lord,  thou  son  of  David.^  See  Ps. 
Ixxxix.  3,  24  to  28,  33  to  37;  also  2  Sam.  vii.  14;  with  Heb.l, 
5.  And  is  all  this  witn-  ss  to  be  confuted  and  overthrown  by 
your  abominations? 

From  the  words  of  David,  when  blessing  Jehovah,  their 
father,  for  all  his  goodness,  (1  Chro.  xxix.)  Jesus  composed 
the  prayer  which  he  taught  his  disciples,  with  this  exception, 
to  wit,  that  the  tabernacle  of  David,  which  had  fallen  down, 
might  be  rebuilt,  and  those  parts  of  it  which  had  been  demo- 
lished, might  be  raised  up  again;|  for  surely,  it  was  fallen,  and 
a  part  thereof  demolished  and  fallen  to  decay,  when  Esau  sat 
thereon.  This  David  foresaw,  and  hence  his  complaint.  Ps. 
Ixxxix.  39,  to  51. 

The  law  of  Jehovah  is  the  stability  of  the  throne  of  David, 
and  by  which  the  seed  of  David  reigneth:):,  for  he  is  worthy  of 
this  honour,  having  magnified   it,    and  made   it   honourable 

*  Seal  upon  the  lips,  on  "  Mat.  xx.  30  to  34,*'  page  111. 
f  Amos  ix.  11.  Acts  xv.  16.  Isa.  Iviii.  12.  Ixi,  4. 
\  Isa.  is.  7,  Acts  ii.  30, 


89 

among  the  Gentiles;  the  Jews,  at  that  time,  having  made  it 
void.   Isa.  xlii.  1,  21.  Ps.  cxix.  126.  Amos  vi.  12. 

Thus,  v/hen  it  had  become  void,  Jehovah  exalted  one,  cho- 
sen out  of  the  people,  (Ps.  Ixxxix.  19.)  that  justice  and  judg- 
ment might  go  forth,  and  mercy  and  truth  follow,  (and  blessed 
the  people,  that  know  the  joyful  sound,^  they  shall  walk,  O 
Jehovah,  in  the  light  of  thy  countenance.)  These  are  the  che- 
rubim, these  are  the  seraphim,  these  are  *■'•  the  four  spirits  of 
the  heavens."  Zac.  vi.  5.  The  fulness  thereof  is  vested  in 
"  the  man  Christ  Jesus."  Dost  thou  want  to  know  how?  "  The 
Spirit  and  the  Bride  say,  come;  and  let  him  that  heareth,  say, 
come;  and  let  him  that  is  athirst,  come;  and  whosoever  will, 
let  him  take  the  water  of  life  freely."  And  now  what  is  it? 
"  The  doctrine  of  Jehovah,"f  flowing  through  Messiah,  as  the 
scripture  hath  said,  out  of  his  belly  shall  flow  rivers  of  living 
water.:j: 

This  writer  has  attempted  to  overthrow  the  "  record  that 
God  gave  of  his  son,"  with  the  old  weapon,  that  hath  long  been 
made  the  battle-axe,  to  wit,  the  word  "  worshipped,"  page  29, 
on  "  Mat.  ix.  18,  23,25."  Now  the  question  is,  whether  "  Jai- 
rus,  a  ruler  of  the  synagogue,"  Mat.  ix.  18.  (Mark  v.  22. 
Luke  viii.  41.)  and  Robert  Hindmarsh,  a  ruler  of  the  syna- 
gogue of  Emanuel  Swedenborg,  professed  the  same  faith, 
respecting  worship?  or  whether  the  former,  when  he  fell  at  his 
feet  and  besought  him,  &c.  did  it,  in  the  faith  and  doctrines  of 
this  writer? 

Do  those  men,  who  quote  such  passages  to  prove  their  doc- 
trines by,  know  what  worship  meaneth?  David  said  to  all  the 
congregation,  now  bless  Jehovah  your  God;  and  all  the  con- 
gregation blessed  Jehovah,  God  of  their  fathers,  and  bowed 
down   their  heads,  and  v/orshipped  Jehovah  and  the  king. 

*  Eze.  X.  5.  t  Jc^^n  ^'ii-  1S»  l?"*  '^^^ 
+  What  extreme  folly  men  utter,  who  say,  that  his  words,  John  vii.  38, 
signify  the  belly  of  a  believer.  The  believer  is  the  one  who  drinketh:  then 
surely  not  the  conduit  through  which  what  he  or  she  drinketh  floweth. 
Tit.  ill.  4,5,6.  Neither  is  "a  well  of  water,"  rivers  of  water;  nor  yet  "a 
spring  of  water,"  rivers  of  water.  See  Eze.  xxxii.  14  Therefore,  it  is  Mes- 
siah, of  whom  tiie  scripture  hath  said,  Out  of  to  belly  shall  flow  rivers  of 
living  water.  Even 'he,  of  whom  it  is  written  in  the  volume  of  the  book:  He 
saith,  I  delight  to  do  thy  will,  O,  my  God;  yea,  thy  law,  [which  is  thy  will, 
and  exceeding  broad,  Ps.  cxix.  96]  in  the  midst  of  my  bowels.  Ps.  xl.8.  John 
iv.34. 

M 


00 

1  Chro.  xxix.  20.  In  doing  this,  were  they  idolators?  If  not, 
from  what  principle  was  it,  that  with  Jehovah,  God  of  their 
fathers,  they  bowed  down  their  heads  and  worshipped  his  king 
whom  he  had  anointed  as  the  ruler  and  lawgiver  in  Israel. 

Moreover,  Gene.  xli.  43.  And  Pharaoh  made  Joseph  to 
ride  in  the  second  chariot  which  he  had,  and  they  cried  be- 
fore him,  bow  the  knee.  Was  not  this  worship?  yea,  but  Jo- 
seph was  no  idolater,  neither  those  who  bowed  the  knee  to 
him;  also,  Pharaoh  called  Joseph's  name,  Zaphrath-paarea; 
which,  in  the  Egyptian  tongue,  signifieth,  a  saviour  of  the 
world.  And  is  it  any  idolatry,  that  in  the  name  of  Jesus  every 
knee  should  bow,  &c.  and  every  tongue  confess,  that  Jesus 
Christ  (is)  Lord,  to  the  glory  of  God  the  Father,  who  hath  sent 
him,  not  as  Joseph,  a  saviour  of  the  world,  for  the  meat  which 
perisheth,*  but  for  that  meat,  which  endureth  unto  everlasting 
life,  to  be  the  saviour  of  the  world?  John  vi.  27.  1  John  iv.  14. 
O,  what  a  name  is  here!  above  that  of  Joseph,  and  every  other 
name  which  God  in  his  wisdom  hath  given  unto  men;  even  he, 
who  was  in  the  form  of  God,  thought  it  no  robbery  to  be  as 
God;  as  it  is  written,  (Zac.  xii.  8.)  "  in  that  day,  shall  Jehovah 
defend  the  inhabitants  of  Jerusalem,  and  he  that  is  feeble 
among  them  at  that  day,  shall  be  as  David,"  (who  though  he 
was  the  anointed  king,  (1  Sam.  xvi.  1.  13.)  waited  for  Jeho- 
vah's hand  upon  his  enemy,  and  hid  himself  from  the  mur- 
derer Saul,  who  was  jealous  of  him,  as  Herod  the  Idumean 
was  of  his  son;)  "  and  the  house  of  David  as  God,  as  the  mes- 
senger of  Jehovah  before  them;"  but  he  emptied  himself,  or 
made  himself  of  no  reputation.  John  vi.  15.  He  did  not  claim 
his  heirship  to  the  throne  of  David,  though  he  was  Lord  of 
all,  but  refused  to  be  templed  to  seek  unto  unlawful  means, 
that  he  might  recover  his  right,  and  waited  patiently  that  it 
might  be  established  in  the  way  of  God's  appointment,  who 
had  raised  up  the  usurper  for  the  punishment  of  that  wicked 
generation;  like  Saul,  given  in  his  anger,  and  taken  away  in 
his  wrath  (Hose.  xiii.  11.)  during  whose  authority,  the  lawful 
heir  of  the  throne  of  David  was  to  be  put  to  an  ignominious 
death.t 

•  Gen.  xlv.  7, 8. 
f  Jesus  but  once  publicly  acknowledged  who  he  wasi  strictly  speaking, 
without  a  parable;  Mat.  xxvii.  11.  John  xviii.  33—38;  and  then  only  as  a  wit- 


91 

He  emptied  himself,  to  do  the  will  of  his  God;  having  taken 
the  form  of  a  servant,  rather  than  of  a  king,  when  he  girded 
himself  with  a  towel,  and  washed  his  disciples*  feet,  and  wiped 
them  therewith,  to  show  unto  them,  that  ''  before  honour  is 
humility;"*  that  all  honour  is  of  God;  that  man  of  himself,  is 
nothing,  yea,  every  man,  at  his  best  estate,  altogether  vanity. 
Selah.  Ps.  xxxix.  5. 

Being  in  the  likeness  of  men,  as  to  person^  but  his  mind^  in 
the  image  of  God,  who  created  him,f  and  not  that  image  (of 
Sheth,)  that  the  natural  man  walketh  in;  (Ps.  xxxix.  6,)  and 
found  in  fashion  as  a  man,:|:  he  humbled  himself,§  and  became 

ness  to  the  g-ood  confession  of  Pilate,  (1  Tim.  vi.13,)  which  confession  of 
Pilate's  was  merely  by  reason  of  the  cause  then  before  him,  not  an  assent  of 
his  mind,  that  he  was  *'The  King  of  the  Jews;"  but  his  witness  in  words  to  it, 
•was  a  witness  against  the  Jews.  But  his  apostles  surely  kne~^o  -who  lie  loas^  and 
treated  him  as  their  lawful  king.  (Luke  xxii.  S4,  &c.)  Peter  said,  "  Thou 
Shalt  never  wash  my  feet:"  Jesus  answered  and  said  unto  him.  What  I  do. 
thou  knowest  not  now,  but  thou  shalt  know  hereafter;  that  this  was  an  em- 
blem of  "  Having  your  feet  shod  (Song  vii.  1.  Nah.  i.  15.  Isa.  lii.  7.  Rom.  x.  15) 
with  the  preparation  of  the  gospel  of  peace;"  that  I  am  not  a  warrior  to  re- 
store such  a  kingdom  as  you  are  now  looking  for,  but  to  restore  the  law  of 
my  God,  which  these  men  have  dishonoured  in  the  sight  of  the  heathen, 
whereby  his  name  is  blasphemy  among  them;  for  which  cause  ye  shall  tread 
down  the  wicked,  for  they  shall  be  ashes  under  the  soles  of  your  feet.  Mai. 
iv.  Isa.  xli.  8  to  20.  They  knew  who  he  was,  by  his  genealogy;  but  at  the 
same  time,  they  kept  this  a  profound  secret,  knowing  that  a  jealous  usurper, 
conversant  with  their  laws,  whose  father  had  waded  to'  the  throne  through 
the  blood  of  thousands  of  the  children  of  Israel,  was  then  on  the  throne,  and 
that  through  fear  of  being  dethroned,  his  father  had  sought  his  life,  when  a 
young  child,  in  order  to  destroy  it;  of  whom  his  forefather  Esau  was  the  root, 
who  would  have  murdered  his  brother  Jacob,  had  he  not,  by  the  advice  of 
his  wise  mother,  fled  for  his  life.  Thus,  Esau,  from  age  to  age,  sought  the 
life  of  Jacob,  until  Esau  was  destroyed,  and  his  supporters,  upholders,  and 
slaves,  in  their  blindness  and  wickedness,  were  dragged  down  into  his  de- 
struction. Isa.  xlii.  13,  14, 15.  There  had  been  no  prophet  among  them  for 
a  long  time. 

*  Prov.  XV.  33,  xvi.  19.  xviii.  12.  Mat.  xxiii.  11,  12.  Prov.  x.  7.  Dan.  xli.  3. 
Rev.  xxi.  14. 

t  Eph.  iv.  24.  Rom.  xiii.  14.  Gal.  iii.  27.  Col.  iii.  10.  Isa.  xlii.  1—7.  xliii. 
7,  10. 

%  **  And  found  in  fashion  as  a  man."  I  have  said,  ye  are  Gods;  and  all  of 
you  children  of  the  Most  High;  but,  ye  shall  die,  like  men,  and  fall,  like  one 
of  the  princes.  Ps.  Ixxxli,  ^,7.  But  were  they  not  men?  "  One  of  the  princes;" 
viz.  the  first  Adam.  Gen.  v.  5.  Thus  died  the  first  head  of  the  church.  But 
the  second,  or  last  Adam,  being  raised  from  the  dead,  dieth  no  more;  death 
hath  no  more  dominion  over  him,  Rom.  vi.  9.  Therefore  lie  is  the  head  of  every 


92 

obedient  unto  death,*  even  the  death  of  a  cross:  wherefore  God 
highly  exalted  him,  and  granted  him  a  name  above  every  name, 
that  in  the  name  of  Jesus  every  knee  should  bow,  of  (pat- 
terns)} in  heaven,  and  in  earth,+  and  under  the  earth ;§  and 
that  every  tongue  should  confess,  that  Jesus,  the  anointed** 
Lord,  to  the  glory  of  God  the  Father.  Philip,  ii.  5  to  12. 

"And  let  all  the  house  of  Israel  know  assuredly,"  saith  Peter. 
"  Know  assuredly"  what?  The  "  Naked  Divinity — Divine 
Humanity— -Human  Divinity — Humanity  Divinized,  and  Di- 
vinity Humanized — Divine  Human,  and  Human  Divine,"  ac- 
cording to  the  "  new  coined  words"  of  this  writer?  No;  but 
''  that  God  hath  made  that  same  Jesus,  whom  ye  have  crucified, 
both  Lord  and  Christ."  ''  John  Gill,  D.  D."  in  his  "  Doctrine 
of  the  Trinity  stated  and  defended,"  observes,  "  He  that  coins 
new  words,  coins  new  doctrines."  Do  they  so?  Then  surely 
thy  doctrine,  in  this  defence,  is  judged  "  out  of  thine  own 
mouth;"  to  wit,  "  Manhood  of  Christ — human  nature' of  Christ 
— humanity  of  Christ — divinity  of  Christ."  Thus  they  have, 
since  the  age  that  these  new  coined  words  were  first  invented, 
been  verging  towards  the  goal;  and  at  last,  the  mountains  in 
labour  have  brought  forth  a  mouse.  "Blind  guides,"  will, 
you  still  persevere  in  teaching  the  ignorant  these  corrupt  doc- 
trines? making  it  appear,  that  "  Paul,  an  apostle  of  Jesus  Christ, 
by  the  will  of  God,"  spoke  most  profanely,  when  he  said,  "other 
of  the  apostles  saw  I  none,  save  James,  the  Lorcfs  brother*^ 
Gal.  i.  19.  Yea,  "  That  same  Jesus  whom  they  crucified;"  and, 
who  saith,    I  will  declare  thy  name  unto  my  brethen:  in  the 

man,  from  Adam  downward;  Rom.  xiv.  9.  He  tasted  death  for  every  man, 
or  not  one  of  them  would  ever  come  up  again,  Heb.  ii.  9.  John  xii.  24.  But 
E.  S.  has  taught  his  disciples  to  deny,  that  be  who  first  descended,  is  the 
same  who  also  ascended;  (and  it  appears,  that  the  apostle  made  this  obser- 
vation, in  opposition  to  such  principles  which  were  then  creeping  in,  Ephe- 
iv.9,  10.  see  1  Cor.  xv.  12—21.  2  Tim.  ii.  18.);  hence  the  minds  of  his  fol- 
lowers, drawn  into  his  lying  wonders,  are  taught  to  despise  the  witness  of 
the  apostles. 

§  *'  He  humbled  himself,"  not  as  a  malefactor,  unwillingly  is  put  to  death 
by  the  sentence  of  a  law,  for  having  transgressed  that  law—"  and  became 
obedient  unto  death;"  and  thereby,  made  jierfect  through  suiferings,  Heb. 
11.  10. 

*  Isa.liii.  7,  12.        t  Exo.  xxv.  9.  Heb.  viii.  51.      t  i  Tim.  i;  15,  16. 
§  Deut.  xxviii  13.  Rom.  xi.  15.      **  Acts  ii.  3Q, 


93 

midst  of  the  congregation  will  I  sing  praises  unto  thee.  Heb. 
ii.  12.  Ps.  xxii.  22.  O,  ye  messengers  of  Belial,  who  deny  that 
this  same  Jesus,  whom  they  crucified,  is  both  Lord  and  Christ; 
read  this  whole  Psalm,  (from  whence  the  apostle  has  quoted 
these  words,)  to  your  confusion. 

I  would  advise  the  admirers  of  this  writer,  to  examine  the 
twists  and  shifts  which  he  has  given  to  "  Luke  ii.  42,  50,"  page 
168j  then  read  the  chapter  for  theirselves,  and  not  let  these 
men  deceive  them  in  this  shameful  manner;  for  to  attempt 
reasoning  upon  what  he  has  said  on  "  Luke  ii.  42,  50;"  it  would 
be  impossible  to  avoid  being  somewhat  like  him — in  '  his 
folly.' 

"  Mat.  V.  21,  22,  27,  28,  31,  32,  38,  39,  43,  44,"  page  18. 
This  is  one  of  this  writer's  "  hundred  and  forty  four  passa- 
ges." He  saith,  "  the  law  of  Jehovah,  new-modelled  by  Jesus;" 
ergo^  "  Jesus  is  Jehovah."  *'  Foolish  men!"  Was  not  this  the 
office  of  Messiah,  to  "  restore  the  old  waste  places,  the  desola- 
tions of  many  generations?"  See  Jer.  vi.  16.  Mat.  xi.  29.  Prov. 
xii.  28.  Rev.  xxi.  4.  Moses  gave  them  a  commandment,  which 
commandment  abrogated  the  law  of  Jehovah,  spoken  by  a  pro- 
phet in  the  beginning.  Gen.  ii.  24.  (Mala.  ii.  15.)  Deut.  xxiv. 
1  to  5.  Was  Moses  "  a  mere  man?"  or,  was  Moses  Jehovah? 
But  Jesus  hath  made  the  paths  of  Jehovah  straight.  He  as- 
cendeth  beyond  Moses;  even  up  to  the  beginning;  to  wit,  Mat. 
xix.  8,  9.  Moses,  because  of  the  hardness  of  your  hearts,  suf- 
fered you  to  put  away  your  wives,  but  from  the  beginning  it 
was  not  so;  and  I  say  unto  you^  &c.  Here,  the  law  of  Jehovah, 
from  the  beginning,  is  restored  by  Jesus.  But  neither  is  he, 
who  suffered  them  to  put  away  their  wives,  (because  of  the 
hardness  of  their  hearts,)  contrary  to  this  law,  Jehovah;  nor 
yet  he  who  hath  restored  it,  according  to  the  command- 
ment of  Jehovah;  who,  in  the  beginning,  made  them  male  and 
female,  saying,  "therefore  shall  a  man  leave  his  father  and  his 
mother,  and  shall  cleave  unto  his  wife,  and  they  shall  be  one 
flesh."  Mark  x.  3  to  10.  "This  is  a  great  mystery,"  saith  the 
apostle;  viz.  the  first  man  and  his  wife.  Eph.  v.  31,  32.  Gen. 
ii.  23.  But  I  show  you  the  mystery,  saith  he,  to  wit;  by  the 
figure,  in  the  beginning,  "  I  speak  concerning  Christ  and  the 
church."  "The  head  of  the  woman  is  the  man,"  saith  he, 
1  Cor.  xi.  3.;  and  he  saith,  Adam  is  the  figure  of  him  who  was 


94 

to  come,  Rom.  v.  14.  This  being  the  case,  he  was,  in  his 
figure,  the  head  and  lord  of  the  woman.*  And  from  Adam, 
the  woman  received  the  Word;  not  in  a  figure,  but  as  the  Word 
of  God;  a  prophecy,  testifying  of  him.  Gen.  iii.  15.  In  the 
beginning  was  the  Word;  then,  not  before  the  beginning;  for 
word  signifieth  speech.  This  is  the  prophetic  word  unto  the 
woman.  (But,  did  you  ever  read  such  language  as  the  follow- 
ing? to  wit:  In  the  beginning  was  Jehovah?  No.  "  I  created  it." 
I,  I  only  (am)  Jehovah,  who  hath  put  all  things  under  his  feet^ 
himself  only  excepted,  who  did  put  all  things  under  him. 
1  Cor.  XV.  27.)  Was  "  the  sure  word  of  prophecy,"  ever  spo- 
ken, previous  to  that?  Do  not  the  Scriptures  testify  of  Jesus? 
John  V.  39.  Were  there  any  Scriptures  previous  to  the  first 
man?  Do  you  say  Jehovah  is  "  the  last  Adam?"  Alas!  what  blind- 
ness— what  darkness — what  ignorance!!!  1  Cor.  xv.47.  Did 
the  two  men,  viz.  the  first  and  second  Adam,  exist  at  the  same 
time?  Blind  guides!  is  he  not  "  the  son  of  the  man,"  viz.  Adam? 
Luke  iii.  23.  SS.f  "And  the  Word  was  with  God;"  viz.  in  his 
Wisdom.  Her  womb,  is  "  the  womb  of  the  morning."J  When 
the  morning  stars  sang  together,  and  all  the  sons  of  God  shouted 
for  joy.  Job  xxxviii.  7.  At  what  did  they  shout  for  joy?  When 
he  laid  the  corner  stone  thereof.  Verse  6.$  "  And  the  Word  was 

•  Gen.  iii.  16.  Mai.  li.  14,  15.  Eph.  v.  22  to  33.  See  Gen.  xviii.  12.  1  Pet. 
iii.  1  to  8. 

f  **  As  was  supposed,"  verse  23,  this  is  the  direct  lineage  of  "  the  mother 
of  Jesus;"  up  to  Adam,  **  the  son  of  God."  verse  38L  Joseph  was  the  son  of 
Jacob,  who  begat  him,  (Mat.  i-  16,)  whose  genealogy  is  traced  downward, 
beginning  in  Abraham;  but  the  other  upward,  ending  in  God.  And  in  those 
days,  as  they  were  careful  to  marry  in  their  own  tribe,  (and  indeed  to  this 
day  they  pretend  to  something  of  the  like  kind,)  Joseph  and  Mary  must 
have  been  first  cousins,  by  the  diiTerence  of  the  genealogies.  See  Mat.  i.  15. 
I.uke  iii.  24.  Matthan  is  the  grandfather  of  Joseph  and  Mary;  Heli  is  the 
father  of  Mary,  and  father-in-law  of  Joseph;  he  is  then  the  brother  of  Jacob, 
who  begat  Joseph;  and  Matthan  is  the  father  of  Jacob  and  Heli;  and  so  on 
by  intermarriage,  in  the  tribe,  being  of  the  house  and  lineage  of  David.  For 
as  Jesus  was  *  made*  of  Mary  his  mother,  (Gal.  iv.  4,)  it  was  necessary  to 
have  a  record  of  both  pedigrees,  leaving  no  room  to  dispute  his  descent  in 
the  tribe  of  Judah,  in  whose  line  is  the  sceptre.  Heb.  vii.  14. 

t  Ps.  ex.  3. 

§  Some  of  "  the  learned,"  in  their  comments  on  Job  xxxviii.  4,  5,  6,  have 
observed,  that  the  heathen,  being  unacquainted  with  astronomy,  supposed- 
the  earth  was  flat,  &c.  The  heathen!  Who  is  he,  who  spoke  thus  unto  Job? 
See  the  1st  verse.  (But  saith  Wisdom,  "  the  words  of  my  mouth  are  all 


95 

God."  Here  is  no  difficulty:  for,  "  if  he  called  them  Gods,  unto 
whom  the  Word  of  God  came,"  "  and  the  scriptures  cannot  be 
broken;"  John  is  correct  in  his  testimony,  according  to  "  the 
law  and  the  prophets,"  which  testify  of  him.  And  to  those 
men,  viz.  Moses,  (Exo.  vii.  1,)  David,  (Ps.  Ixxxii.  1,  6,)*  and 
John,  (John  i.  1,)  the  word  God,  or  Gods,  conveyed  no  such 
an  idea,  as  men  who  corrupt  the  word  have  made  it  signify. 
The  Word  was  with  God;  who  is  his  God:  then,  surely,  John 
does  not  mean,  that  the  anointed  of  Jehovah,  is  God,  who 
anointed  him.  This,  therefore,  is  a  mystery,  made  by  men, 
who,  not  understanding  the  word  of  God,  have  corrupted  it 
from  one  end  to  the  other. 

Adam  was  the  head  of  the  woman;  and  she  was  subjected 
to  him,  after  being  deceived;  she  was  in  the  transgression.  Gen. 
iii.  13.  iCor.  XV.  28.  1  Tim.  ii.  13.  Mat.  iv.  1 — 11.  1  Tim.  ii. 
14.  And  as  he  was  her  head,  >'  he  is  the  figure  of  him  that  was 
to  come."  He  was  the  head  of  the  church;  personating  the  Mes- 
siah: hence  he  saith,  "  What  and  if  ye  shall  see  the  son  of  (the) 
man  (Adam,)  ascend  up  where  he  was  before?"  John  vi.  62. 

Did  not  the  fathers  feed  upon  the  promises  of  the  Messiah 
to  come?  Jer.  xv.  16.  And  can  you  not  yet  understand?  "  It  is 
the  spirit  that  quickeneth;  the  flesh  profiteth  nothing,"  evident- 
ly demonstrated  by  their  sacrifices.  The  words  which  I  speak 
unto  you,  are  not  that  ye  are  to  eat  my  flesh,  and  drink  my 
blood,  according  to  your  gross  conceptions  of  eating  and  drink- 
ing, (see  Isa.  liii.)  but  they  are  spirit  and  life ;f  see  1  Pet.  ii.  19 
— 25.  Gal.  ii.  IT,  to  the  end.  Eph.  i.  6,  7. 

plain  to  him  that  understandeth;  and  right  to  them  that  find  knowledge." 
That  such  will  "  understand  a  proverb,  and  the  interpretation,  the  words  of 
the  wise,  and  their  dark  sayings."  These  proverbs  were  collected  from  the 
ancients,  by  Solomon,  who  had  wisdom  given  him  for  the  work.  See 
Eccl.  xii.  9,  10,  11.)  We  know  that  the  earth,  literally,  is  not  thus  fastened: 
therefore,  "the  corner  stone  thereof,"  must  signify  the  same  as  in  other 
parts  of  "  The  Book."  Messiah  is  "  the  chief  corner  stone,"  whom  Jehovah, 
in  wisdom,  laid  in  the  beginning  of  his  ways.  As  to  the  earth,  literally,  Job 
was  as  great  in  this  theorem,  as  the  wisest  of  these  theologians.  See  Chap, 
xxvi.  7.  And  knowing  how  the  earth  is  suspended,  he  was  certainly  better 
informed  than  to  suppose  that  it  is  flat,  &c.  Jesus  Christ  is  the  foundation 
stone  of  prophets  and  apostles. 

*  "  I  have  made  thee  Elohim;"  i.e.  God  witliout  the  article;  I  said,  ye  are 
Gods.  Elohim,  plural,  governed  by  the  pronoun  *ye.' 
t  Ps.  xxii.  26,  29.  John  vi.  27—42. 


9S 

"  The  God  and  Father  of  our  Lord  Jesus  Christ,"  saith  Paul, 
had  disposed  his  works,  previous  to  creating  of  them;  and  that 
he  had  made  known  unto  them  the  mystery  of  his  will,  ac- 
cording to  the  good  pleasure  which  he  had  purposed  in  him- 
self. Ephe.  i.  9,  10.  iii.  9,  10,  11.^ 

And  shall  we,  with  the  book  in  our  hand,  yet  follow  these 
**  foolish  men,"  who  steal  scraps  from  prophets  and  apostles, 
then,  in  their  "  ignorance,"  set  theirselves  up  in  their  place, 
calling  theirselves  "  ministers  of  the  gospel,"  "  messengers  of 
God,"  and  "  ambassadors  for  Jesus  Christ?" 

The  Jews  and  the  Gentiles,  have  both  acted  alike:  and  there 
is  not  a  sentence  in  the  New-Testament  history,  signifying, 
that  the  succeeding  generations  of  Gentiles,  holding  the  gospel 
in  their  keeping,  as  it  was  revealed  by  the  Holy  Spirit,  would 
act  more  faithful  than  the  Jews  had  done,  "  unto  whom  were 
committed  the  Oracles  of  God;"  on  the  contrary,  their  wicked- 
ness is  also  prophesied  of;  2  Tim.  iv.  3,  4.  Rev.  xiii.  3.  Never- 
theless, as  the  Oracles  of  God,  by  them,  so  likewise  the  gospel 
is  preserved  in  its  purity,  by  the  Gentiles.  For  although  the 
shadows  of  the  new  covenant  are  destroyed,  the  history  thereof 
is  as  pure,  as  when  first  promulgated  in  the  wilderness.  Here 
then  are  two  wonderful  monuments,  which  speak  loud  their 
origin.  As  to  the  latter,  when  we  consider  the  unbounded  ef- 

*  Isa.  xli.  20.  Heb.  iv.  3.  Mat.  xiii.  35.  Ps.  Ixxviii.  1—8.  John  xvii.  24. 
IPet.  i.  20.  Eph.i.4.  1  Pet.i.  2. 

In  these  references,  there  is  as  much  proof  for  the  personal  pre-exislpnce 
of  those  men,  as  there  is  for  the  head  of  the  church:  yea,  "the  great  congre- 
gation," must  also  have  been  in  personal  existence,  when  the  prophet, 
speaking  concerning  him,  (Acts  ii.  25.)  said,  "I  have  preached,  &c."  Ps. 
xl.  9.  Those  men,  viz.  "  the  elect,"  were  elected  to  establish  the  new  cove- 
nant; Ps.  xxii.  30,  31.  Eph.  ii.  7.  For  the  very  word  elect,  signifieth  chosen 
for  the  benefit  of  others.  You  elect  a  president,  members  of  congress,  &c. 
Are  all  presidents?  are  all  members  of  congress?  no — What  then  are  they 
elected  for?  To  preserve  the  constitution  of  the  state,  and  to  govern  the  body 
by  that  constitution.  And  should  a  former  election  have  corrupted  it,  and 
thereby  injured  the  whole  for  whom  it  was  Intended,  (Isa.l.  1,  Amos  ill.  1,  2. 
Mat.  xxi.  33 — 43.)  as  far  as  men  are  capable,  and  according  to  that  constitu- 
tion, they  put  down  one  party,  and  elect  others,  in  hopes  that  that  which  was 
corrupted  by  the  former,  will  be  restored  to  its  primordial  state. — And  the 
heathen,  by  the  gospel,  overthrew  what  the  Jews,  by  the  law,  were  appoint- 
ed to  do;  (viz.  they  destroyed  their  own  idolatry;)  and  in  like  manner,  were 
also  cautioned.  Lev.  xviii.  28.  Rom.  xi.  20,  21. 


97 

forts  that  each  party  have  made,  to  bring  it  to  their  standard, 
is  not  the  hand  of  God  visibly  seen,  who  hath  thus  preserved 
his  "  two  witnesses,"  through  every  difficulty,  and  troublous 
times?  And  should  there  have  been  not  one  soul  left,  holding 
"  the  gospel  of  peace"  in  its  purity;  yet  is  it  the  same  kingdom, 
which  "  the  God  of  heaven"  sat  up,  in  the  reign  of  those  kings. 
Dan.  ii.44. 

Now  the  Gentiles  have  mistaken  the  matter  like  the  Jews; 
for  they  suppose  theirselves  to  be  this  kingdom.  Yea,  each  sect 
is  taught  to  suppose  itself  this  kingdom,  being  more  pure  than 
its  neighbour,  or  rather  enemy  sect.  And  in  opposition  to  the 
one,  which  the  God  of  heaven  sat  up,  in  the  days  of  those  kings, 
they  have  got  another  kingdom  of  Jesus  Christ;  there  they  are 
all  to  be  made  very  wise;  and  those  "  lords  over  heritage,"  who 
teach  this  kind  of  doctrines,  are  then,  as  judges,  to  be  seated 
on  very  fine  thrones,  and  to  get "  immortal  souls  for  their  hire." 
Hence  you  hear  so  much  of  the  following  nonsense,  to  witj 
"  The  church  militant, — the  church  triumphant, — heaven  be- 
low,— and  heaven  above." 

Another  of  this  writer's  "  hundred  and  forty  four  passa- 
ges," is  "  John  X.  15.  18."  page  218.  He  saith  "  I  have  power 
(says  Jesus)  to  lay  down  my  life,  and  I  have  power  to  take  it 
again.  Comment  is  unnecessary,  when  the  thing  speaks  for 
itself."  Here  I  ask  the  followers  of  Emanuel  Swedenborg, 
whether  this  writer,  in  thus  mutilating  the  words  of  Jesus,  by 
leaving  out  the  essential  part  thereof,  is  not  a  most  gross  pre- 
varicator? to  wit:  John  x.  18.  No  man  taketh  it  from  me,  but 
I  lay  it  down  of  myself;  I  have  power  to  lay  it  down,  and  I 
have  power  to  take  it  again,  this  commandment  have  I  received 
of  my  Father,  Blind  guides,  who  strain  at  a  gnat  and  swal- 
low a  camel;  comment  is  unnecessary,  when  his  bare  words 
certify,  that  ye  are  liars. 

Isa.  xxii.  21.  Eliakim,  which  being  interpreted  is,  "  the 
resurrection  of  God,"  and  at  the  fulness  of  time?  he  called  his 
servant  Eliakim,  who  is  the  resurrection  of  God,  and  clothed 
him  with  power,  answering  to  the  words  of  the  apostle,  (Rom. 
i.  4.)  viz.  Paul,  a  servant  of  Jesus  Christ,  called,  (Acts  ix.) 
separated,*  unto  the  gospel  of  God,t  which  he  hath  promised 

*  Gal.  i.  15.  viz.  "  Jerusalem  in  bondage." 
f  The  free  eoveaant,  which  is  above  the  covenant  of  boiulug'e;  \l7..  "  The 

N 


98 

afore  by  his  prophets  in  the  holy  scriptures  concerning  his  son 
Jesus  Christ  our  Lord,  which  was  made  of  the  seed  of  David 
according  to  the  flesh,  and  determined  the  son  of  God  with 
power,  according  to  the  spirit  of  holiness,  by  the  resurrection 
from  the  dead. 

Isa.  xxii.  from  20,  to  25,  is  not  applicable  to  any  other  man 
than  Messiah — "■  the  son  of  Hilkiah;"  this  name  also  being 
interpreted  is,  "  God  is  my  portion."  In  this  name,  all  "  the 
patriarchs,"  from  Adam  downward,  are  included,  from  whose 
loins  is  the  Messiah;  (*'  who  is  over  all,  God  blessed  forever. 
Amen:"  as  it  is  written  Ps.  xxi.  "  thou  hast  made  him  most 
blessed  for  ever."  Rom.  ix.  5.)  Hence  is  he  "  the  son  of  man," 
and  these  fathers  "  all  live  unto  God,"  who  is  their  portion; 
'^ heirs  of  God,  and  y^iw?  heirs  xv'ith  Christ;"  they  are  "not 
dead,  but  sleep;"  (2  Kings  xxii,  20)  "  for  he  is  not  a  God  of 
the  dead,  but  of  the  living;  for  all  live  unto  him,"f  with  all,  who 
ever  was,  is,  or  will  be  blessed  in  the  seed  of  Abraham,  which 
seed  is  Christ.  They  sleep  in  Jesus.   1  Thes.  \v,  14. 

"  I  and  the  father  are  one,"  saith  "  the  faithful  witness, 
the  first'begotten  from  the  dead."  And  again,  that  they  may 
be  one  as  we  are.  Also,  that  they  may  be  one  in  us,  that  the 
world,  (by  "  the  doctrine,")  may  believe  that  thou  hast  sent 
me.  John  xvii.  Therefore,  what  meaneth  this  "  one,"  but 
"  cords  and  bands,"  viz.  "  truth  and  love?"  as  saith  one  of  the 
"  twelve  apostles  of  the  lamb,"  who,  being  of  this  unity,  must 
surely  have  known  his  meaning  better  than  Emanuel  Swe- 
denborg  or  Robert  Hindmarsh;  to  wit:  2  John  3.  Grace  be 
with  you,  mercy,  (and)  peace  from  God  the  Father,  and  the 
Lord  Jesus  Christ,  the  son  of  the  Father  i?2  ?rw^/j  and  love. 
And  this  is  agreeable  to  the  words  of  the  prophet.  Hose.  xi.  4. 
"  I  drew  them  with  bands  of  a  man,*  with  cords  of  love,"  but 
they  said,  (i.  e.  their  actions  said,  for  as  the  Amorite  of  old,f  so 
likewise  their  iniquity  was  full,  when  the  land  spewed  them 
out,)  let  us  break  their  bands  asunder,  and  cast  away  their 
cords  from  us.  Ps.  ii.  3.  Acts  iv.  &c.  This  is  an  answer  from 
the  unity,  John  xvii.  22,  to  this  writer's  quibble  upon  John  x. 

law  of  comnian«]menls  contained  in  ordinancesi"  which  in  that  day,  one  party 
f>f  the  Jews  was  yoking  the  Galatian  converts  with.  Gal.  iv.  19 — o\- 
t  Luke  xs.  Z7,  38. 
*  John  iij.  6.  Mat.  xi.  2?.  f  Ezek.  xvi.  3,  4.5. 


99 

.30,  from  whence,  to  tell  the  fools  who  hearken  unto  him,  how 
Jesus  and  the  father  are  one,  he  uses  a  way,  similar  to  the  hea- 
then of  old;  modern  heathenism,  to  wit;  (^page  219.)  "  the  Fa- 
ther and  Jesus  are,  both  in  essence  and  in  person,  indivisibh' 
one  and  the  same  God,  just  as  the  soul  and  the  body  are  indi- 
visibly  one  and  the  same  man."  (Rom.  1.  22,  23.)  To  such 
*  corrupters,'  the  prophet  saith;  "  to  whom  then  will  ye  liken 
God,  or  what  likeness  will  ye  compare  unto  him."  Isa.  xl.  12, 
to  18;  to  a  "  naked  divinity,"  of  our  new  invention,  "  hid  in  a 
divine  humanity,"  (span  new  from  the  mint,)  **  just  as  the 
soul  and  the  body  are  indivisibly  one  and  the  same  man,"  and 
then  cased  up  in  a  lump  of  the  flesh  of  a  woman,  separating 
theirselves  by  degrees  from  it,  which,  to  use  an  appropriate 
figure  to  the  works  of  these  godmakers,  is  something  like  a 
lobster  throwing  off  its  old  shell;  such  are  the  works  of  this 
bungling  modern  heathen  ima^e-maker. 

It  is  rather  curious  to  observe  the  twistings,  windings, 
wreathings,  and  warpings  which  "  the  crooked  serpent"  must 
have  taken,  previous  to  the  production  of  a  vast  multitude  of 
new  coined  words  and  phrases  to  overthrow  the  testimony  of 
of  Paul,  "  1  Cor.  xv.  24  to  28,"  see  page  260,  to  270.  Page 
263,  he  charges  him  with  ignorance;  (but  he  may  well  do 
this,  for  this  ambassador  for  Christ,-  is  ignorant  of  the  god  of 
Emanuel  Swedenborg);  and  challenges  him  with  want  of 
authority  for  his  delivering  up  the  kingdom  to  God,  even  the 
Father,  &c.  to  wit:  "  From  what  part  of  holy  scripture  did  he, 
or  could  he  collect  such  an  idea?"  page  264;  and  then  this 
blind  guide  runs  on  with  a  long  string  of  unsound  speech,  as 
foreign  from  "  the  doctrine"  of  "  the  ambassadors  for  Christ," 
as  light  is  from  darkness. 

The  schoolmen's  definition  of  the  term  Word,  is  a  system  of 
darkness,  to  wit,  they  say,  it  signifieth  "  the  second  person  in 
trinity;"  and  trinity  signifieth  "  one  God,  consisting  of  three 
persons  in  unity" — Er^o^  the  Word  is  the  Word  of  the  Word; 
(i.  e.  "  the  Word  was  God;"  and  (according  to  the  doctors,) 
the  Word  is  God;  i.  e.  trinity,  with  whom  the  Word  was.) 
For  each  person,  being  "  self-existent,"  cannot  be  possessed  by 
the  other  two,  by  reason  of  self-existence;  an  independent 
person  of  himself;  each  having  the  distinguishing  personal  pro- 
noun HE.  The  Word  is  the  Word  of  the  Father;  and  the  Word 


100 

is  the  Wbrd  of  the  Son  (otherwise  there  can  be  no  "co*equa- 
lit\ ;";  and  the  Word  is  the  Word  of  the  Holy  Ghost;  and  the- 
Word  is  a  person;  and  four  persons  make  a  quaternity;  an  i  a 
quaternity  make  a  quadruple  unity;  and  the  doctors  say,  you 
cannot  understand  this  mystery — this  is  the  great  mystery  of 
the  doctors' godliness. 

But  not  so;  "  The  Word"  is  relative  to  man.  It  signifieth 
teaching;  and  that  by  speech.  (2  Sam.  xxiii.  2.  Ps.  cxlvii.  15— 
19.  John  ii.  22.  xii.  48.  xi\.  24.  xv.  3.  xvii.  6,  14,  17.  Luke 
i.  2.  Acts  XX.  32.  Heb.  xii.  19.  Rev.  vi.  9.  xix.  13.)  A  reve- 
lation of  Messiah  to  come,  was  by  the  prophets;  and  he  is  the 
person,  "  the  confirmation  of  the  prophetic  word;"  viz.  The 
"  man  of  sorrows,"  who  "  poured  out  his  soul  unto  death;" 
see  Acts  vii.  52.  Is  he  "  the  Most  High  God?"  **  Answer 
Stephen,  ye  wolves,"  unto  whose  platonic  dogmas,  "  Christ 
crucified  is  foolishness."  "-This  is  my  Son,  the  beloved,  (saith 
Jehovah,)  hear  ye  him."  Therefore,  cease  from  these  dogmas 
of  the  doctors. 

Page  340,  in  this  writer's  "concluding  testimony  from  th6 
sacred  scriptures,  in  proof  of  the  sole,  supreme,  and  exclusive 
divinity  of  our  Lord  and  Saviour  Jesus  Christ,"  he  commen- 
ces his  proof  with  "  Mat.  i.  18  to  23."  When  as  his  mother 
Mary  was  espoused  to  JoSeph,  &c.  And  she  shall  bring  forth 
a  son,  and  thou  shalt  call  his  name  Jesus;  and  he  saith,  Jesus 
is  "  the  sole,  supreme,  and  exclusive  divinity;"  ergo^  "  Mary, 
the  mother  of  Jesus,"  (John  ii.  1.)  is  the  mother  of  *'  the  sole, 
supreme,  and  exclusive  divinity." 

It  was  God  who  created  Mary.  Say,  Sabellius — say,  Atha- 
nasius,  who  was  it  that  made  Jesus  of  Mary  his  mother?  GaU 
iv.  4.  See  Ps.  Ixxxvi.  16.  cxvi.  16.;  compare  with  Luke  i.  38. 

He  concludes  (page  343)  with  a  conjunction  of  Rev.  xxii. 
6  and  16.  Here  the  words  of  ''the  faithful  witness,"  are  as 
much  understood  by  him,  as  all  the  rest.  But,  drawing  from  the 
whole  word,  viz.  from  Gen.  i.  to  Rev.  xxii.  "  the  faithful  wit- 
ness" is  here  also  understood;  to  wit,  "and  the  Lord  God  of 
the  holy  prophets  sent  his  messenger,  [viz.  Jesus,  see  Chap.  i. 
l.j  to  show  unto  his  servants  the  things  which  must  shortly  be 
done."  I,  Jesus,  have  sent  my  messenger;  [viz.  John;  see 
Chap.  i.  4.]  Did  Jesus  send  John?  This  is  what  is  meant  by 
an  angel;  to  wit,  one  who  is  sent  by  another.  And  it  is  full  as 


101 

consistent  to  say,  that  John  is  Jesus,  who  sent  him;  as  to  say, 
Jesus  is  God,  who  sent  him. 

Jesus  sent  "  John  to  the  seven  churches  of  Asia."  With 
what  did  he  send  him?  With  the  Revelation  which  God  gave 
unto  him,  to  show  unto  his  servants  things  which  musi  shortly 
come  to  pass:  and  he  who  gave  it  unto  him,  then  sent  and  sig- 
nified by  his  messenger  [viz.  Jesus  the  Christ,  the  temple  of 
Jehovah,  and  Messenger  of  the  covenant,  Mai.  iii.]  unto  his 
servant  John,  who  bare  record  of  the  word  of  God,  and  of  the 
testimony  of  Jesus  Christ,  and  of  all  things  that  he  saw. 

Of  him,  thus  saith  Jehovah,  by  the  mouth  of  one  of  his  holy 
prophets,  (Isa.  Iv.  4,  5.)  Behold,  I  have  given  him,  (John  iii. 
16.)  a  witness  to  the  people,  a  leader  and  commander  to  the 
people.  Behold,  thou  shalt  call  a  nation  thou  knowest  not,  and 
nations  {that)  know  not  thee  shall  run  unto  thee,  because  of 
Jehovah  thy  God,  and  for  the. Holy  One  of  Israel,  for  he  hath 
glorified  thee.  Therefore,  "  let  God  be  true,  but  every  man  a 
liar,"  (who  speak  not  as  the  oracles  of  God  speak;  1  Pet.  iv. 
11.)  as  it  is  written,  Ps.  li.  4.  That  thou  mightest  be  justified 
in  thy  sayings,  and  mightest  overcome  when  thou  art  judged. 
Rom.  iii.  4. 

Thus  far  have  I  cleared  the  character  of  his  God  and  my 
God,  from  "  the  hard  speeches  which  have  been  uttered 
against  him,"  by  "  men  of  corrupt  minds,  reprobate  concern- 
ing the  faith,"  who,  to  cover  "  their  folly"  against  "  the  man  of 
his  right-hand,"  say  "  if  he  is  a  mere  man,  he  must  belong  to 
the  filthy  characters  noted  in  Ps.  xiv.  3,  &c."  With  the  blind 
Pharisees  of  old,  they  say,  "  this  man  blasphemeth:"  but  at 
the  same  time,  *'  when  the  multitude  saw,  they  marvelled,  and 
glorified  God,  who  had  given  such  power  unto  men." — Mat. 
ix.  3,  to  9. 


FINIS. 


FOR  CHRIST  OUR  PASSOVER  IS  INDEED  SLAIN  FOR  US.' 


The  night  he  was  betray 'd,  by  "  traitor's"  hand, 
He  took  the  loaf,  and  uttered  this  command; 
Take,  eat,  this  is  my  body,  giv'n  for  you, 
And  when  ye  do  this,  keep  me  in  your  view. 

Likewise,  the  cup;  that  cup  was  full  of  wine: 
("  Which  cheereth  God  and  man,"*)  here  love  did  shine! 
Drink  all,  this  wine;  rememb'ring  always  me, 
Whose  blood  was  shed  for  you,  on  Calvary. 

And  holy  Paul,  the  same  he  doth  enjoinif 

The  br^ad,  is  bread;  the  wine,  it  still  is  wine; 

And  "  transubstantiation,"  a  gross  lie, 

The  shame  of  Bab'lon's  priests,  who  trade  thereby4 

The  covenant  of  love,  thus  Jesus  sealM; 

By  bringing  this  in  view,  he  is  reveal'd; 

"  Behold,  the  man,"  whom  God  for  us  hath  giv'n, 

And  in  this  love,  we  eat  "  the  bread  from  heav'n!" 

*  Judg.  ix.  13.      1 1  Car.  xi.  23,  24.      i  Rev.  xviii.  15. 


ERRATA. 


Inserl  "**  Mat.  xix.  28.  Luke  xxii.  29,  30.  Ps.  cxxii.  5.  Isa.  xxxii.l."  in  the  32d 
page,  in  lieu  of  the  note  "  **  John  xvii.*'  &c.  which  have  a  connexion  with  the  won! 
"  authority,"  4th  line  of  the  3d  para^aph,  and  should  be  marked  thus  ff. 

Same  page,  omit  the  last  note,  beginning  "  ft  Ps.  xix.  7."  &c. 


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